Dan Harper | Sermons

  • Five Kernels of Corn, Then and Now

    Readings

    The first reading was done by Director of Religious Education EB Baptista

    Instead of the usual first reading this morning, we’ll have a story instead: the old story of Thanksgiving. This is a story that you already know. But even though you’ve heard it about a million times, we tell it every year anyway, to remind ourselves why we celebrate Thanksgiving.

    The story begins in England. In England in those days, every town had only one church, and it was called the Church of England. You had to belong to that church, like it or not. It’s not like it is here today, where families get to choose which church they want to go to — back then, there were no other churches to choose from! But a small group of people decided they could no longer believe the things that were said and believed in the Church of England.

    When they tried to form their own church in England, they got in trouble. They moved to Holland, where they were free to practice their own religion, but they felt odd living in someone else’s country. Then they heard about a new land across the ocean called America, a place where they could have their own church, where they could live the way they wanted to. They found a ship called the Mayflower, and made plans to sail to America. These are the people we call the Pilgrims.

    After a long, difficult trip across a stormy sea, the Pilgrims finally came to the new land, which they called New England. But the voyage took much longer than they had hoped, and by the time they got to New England, it was already December. Already December — it was already winter! — and they had to build houses, and find food, and try to make themselves comfortable for a long, cold winter.

    It got very cold very soon. The Pilgrims had almost nothing to eat. The first winter that the Pilgrims spent here in New England was so long and cold and hard, that some of the Pilgrims began to sicken and die. Fortunately, the people who were already living in this new land — we call them the Indians — were very generous. When the Indians saw how badly the Pilgrims were faring, they shared their food so at least the Pilgrims wouldn’t starve to death. Half the Pilgrims died in that first winter, yet without the help of the Indians, many more would have died.

    After that first winter, things went much better for the Pilgrims. Spring came, and the Pilgrims were able to build real houses for themselves. They planted crops, and most of the crops did pretty well. The Pilgrims went hunting and fishing, and they found lots of game and caught lots of fish.

    By the time fall came around again, the Pilgrims found that they were living fairly comfortably. To celebrate their good fortune, they decided to have a harvest celebration. They went out hunting, and killed some turkeys to eat at their celebration. They grilled fish, and ate pumpkin pie, and we’re pretty sure they had lobster, wild grapes and maybe some dried fruit, and venison. However, they probably did not call their holiday “thanksgiving,” because for them a thanksgiving celebration was something you did in church. At that first celebration, they did not go to church.

    Their harvest celebration lasted for several days, with all kinds of food, and games, and other recreation. The Indian king Massasoit and some of his followers heard the Pilgrims celebrating, and dropped by to see what was going on. In a spirit of generosity, the fifty Pilgrims invited all ninety Indians to stay for dinner. Imagine inviting ninety guests over to your house for Thanksgiving! More than that, in those days only the Pilgrim women prepared and cooked meals, but there were only four Pilgrim women old enough to help with the cooking — four women to cook food for a hundred and forty people!

    The Indians appreciated the generosity of the Pilgrims, but they also realized that there probably wasn’t going to be quite enough food to go around. So the Indians went hunting for a few hours, and brought back lots more game to be roasted and shared at the harvest celebration. At last all the food was cooked, and everyone sat down to eat together: men and women, adults and children, Indians and Pilgrims.

    That’s how the story of Thanksgiving goes. As you know, the Pilgrims called their first town “Plymouth,” and as you know, they also started a church in the town of Plymouth. But did you know that a hundred and eighty years later, that church became a Unitarian church? That church in Plymouth is now a Unitarian Universalist church. So it is that we Unitarian Universalists have a very important connection with the Pilgrims, and a special connection with Thanksgiving.

    The second reading this morning is from Mourt’s Relation, written in 1622. This reading gives the story of the first Thanksgiving celebration in the words of one of the Pilgrims who was actually there. The language has been modernized.

    “You shall understand, that in this little time, that a few of us have been here, we have built seven dwelling-houses, and four for the use of the plantation, and have made preparation for divers others. We set the last spring some twenty acres of Indian corn, and sowed some six acres of barley and peas, and according to the manner of the Indians, we manured our ground with herrings or rather shads, which we have in great abundance, and take with great ease at our doors. Our corn did prove well, and God be praised, we had a good increase of Indian corn, and our barley indifferent good, but our peas not worth the gathering, for we feared they were too late sown, they came up very well, and blossomed, but the sun parched them in the blossom.

    “Our harvest being gotten in, our governor sent four men on fowling, that so we might after have a special manner rejoice together after we had gathered the fruit of our labors; they four in one day killed as much fowl, as with a little help beside, served the company almost a week, at which time amongst other recreations, we exercised our arms, many of the Indians coming amongst us, and among the rest their greatest King Massasoit, with some ninety men, whom for three days we entertained and feasted, and they went out and killed five deer, which they brought to the plantation and bestowed on our governor, and upon the captain, and others. And although it be not always so plentiful as it was at this time with us, yet by the goodness of God, we are so far from want that we often wish you partakers of our plenty.”

    Homily

    You should now have in your hands an envelope. If you haven’t already opened the envelope, why don’t you do so right now. What you should find in the envelope are five kernels of corn. I hope you are wondering why on earth you got five kernels of corn during a worship service (and yes, it is organic corn). To tell you why you just received five kernels of corn, I have to tell you a little story about the Pilgrims’ first winter here in southeastern Massachusetts.

    As you know, the Pilgrims and the other English settlers left England on September 6, 1620, because they wanted a place where they could freely practice their religion. After a long voyage they came to anchor off Cape Cod on November 11. The settlers did not immediately find a place suitable for building their houses, so they spent a month exploring Cape Cod Bay. They wanted a good deep harbor where they could anchor their ship, the Mayflower, close to shore. They wanted good land where they could plant their crops in the spring. And they were worried that the people who were already living here, the Wampanoags, might attack them, so they wanted a place that they could defend in case of attack. Finally they found a place that looked good, and they named it Plymouth. They landed in Plymouth on December 23, 1620, and immediately started cutting down trees to build houses for themselves.

    That’s right — they didn’t start building their houses until December 23. Remember that the climate in Massachusetts was colder back then than it is now. Remember that in late December, there isn’t much daylight here, and they didn’t have electric lights, so they could only work during the short daylight hours. There was snow, and ice, and it was cold, and every once in a while a storm would blow in so that they couldn’t work at all, but just had to huddle together on their ship. They did not have an easy time of it.

    Can you imagine arriving in Massachusetts at this time of year after a hard two-month voyage on a tiny ship? Can you imagine spending another month desperately trying to find a good place to build a house, while the weather got colder and colder? Can you imagine that while you’re trying to find a place to live, you had to row small boats to shore, and wade in frigid water, and explore an unknown land that was sometimes frightening? Can you imagine doing all that hard outdoor work, and not having enough to eat because the food you had brought on the ship was beginning to run out? At last the Pilgrims decided to build their village in the place they called Plymouth. Can you imagine trying to build houses in the middle of a really hard Massachusetts winter?

    There were only about a hundred of them. Some of them were already sick, or so exhausted that they were getting sick. They divided themselves up into nineteen families, telling all the single men to find a family that they could live with, so that they’d have fewer houses to build. Only a hundred people, some of them already starting to die from exposure and illness, with their food running out, trying to build nineteen houses in the middle of a New England winter.

    As if that wasn’t bad enough, on January 14 one of their new houses caught fire and burned down. Even though no one was hurt, they had lost one of their precious houses, that cost them so much labor to build. As if a fire wasn’t bad enough, wolves came out of the woods and chased after their dogs — there were still wolves living around here in those days. As if wolves weren’t bad enough, they heard mountain lions roaring in the forest — there were still mountain lions living around here in those days. And if all that wasn’t bad enough, they had to deal with all the nasty weather that southeastern Massachusetts can dish out — freezing rain, and bitter cold, and snow, and high winds.

    They didn’t have much food, and they didn’t have adequate shelter, and because of that many of them became ill. Once someone was ill, they really didn’t have a way to take care of the ill person. No nice warm beds to lie in; very little food to give someone who was ill. The real problem was the lack of food. Some of them came down with scurvy, a disease you get when you don’t have enough fresh food. Others became ill because they were simply weak from lack of food. By this time, they had eaten all the food they had brought with them, and they depended on hunting birds and animals in order to have something to eat; but they did not get nearly enough food by hunting.

    More than half of the English settlers died in that first winter. Many years later, some people said that they had so little food that each person only had five kernels of corn to eat per day. Only five kernels of corn to eat per day.

    You might want to look at the five kernels of corn you have in your hand. Imagine if that’s all you had to eat for a entire day: just those five kernels of corn. That’s not enough food for anyone. No wonder so many of them died that first winter in Plymouth.

    They made it through that first winter. By March, they had made friends with some of the people who were already living here, the Wampanoag Indians. In the early spring, the Indians came down to the sea near Plymouth to catch lobsters and shad fish, which is what they did every year in early spring. The Indians shared some of their food, and showed the English settlers how to catch lobsters and shad. The Indians gave the Pilgrims some of their seed corn, and showed the Pilgrims how to grow corn in this new world.

    As spring turned into summer, the Pilgrims borrowed food from the Indians, and began to find sufficient food on their own. When October came around, they had enough food that they felt they should have a real celebration, a harvest celebration. As we heard in the story of Thanksgiving, some of the men went off hunting, and came back with wildfowl and deer. The four women who were still alive did all the cooking. Ninety Indians, all men, dropped in at the last minute, and were invited to stay for the celebration. At last the food was ready and everyone sat down to eat. We don’t know exactly what they had to eat, but they might have had corn and pumpkins and squash and venison and wild duck and goose and baked beans and codfish and mussels and lobster and parsnips and carrots and cabbage and lots of other kinds of food. And the story goes that, in addition to all the wonderful food that had been cooked by those four women, each person at that meal also got five uncooked kernels of corn — five kernels of corn, as a reminder of how bad it had been that previous winter.

    The story of those five kernels of corn probably isn’t true, but it’s a pretty good story. Sometimes we need tangible reminders, to help us remember what we’re thankful for — and now you have five little reminders, five kernels of corn to help you remember what we can be thankful for.

    That was back then. What might those five kernels of corn help us to remember today? Those five kernels of corn help remind us to give thanks that we are better off than the Pilgrims during that first winter. But they might also remind us that we can give thanks by giving to others. Because one of the most important parts of the story of Thanksgiving is that the Wampanoag Indians deserve a lot of the credit for saving the Pilgrims. Let me tell you a little bit of the story of the Wampanoag Indians.

    Several years before the Pilgrims arrived, Europeans were already coming regularly to the coast of New England to take advantage of the huge numbers of fish that were then in oceans around here. In Nova Scotia, there were already some permanent European settlements. Those Europeans brought diseases with them, diseases for which the Indians had no immunity whatsoever. About four years before the Pilgrims arrived, some kind of epidemic — maybe it was smallpox, or it might have been measles — an epidemic swept through the Indians in Nova Scotia and continued down into New England. Throughout that whole area, nine out of ten Indians died. Nine out of ten people! Entire villages died off. Ninety percent of the Indians — dead! This was far worse than what happened to the Pilgrims — only half the Pilgrims died in that first winter.

    And yet, when the Pilgrims showed up in 1620, the Wampanoag Indians helped them out.

    That brings us back to the five kernels of corn. If the Pilgrims had only five kernels of corn to eat on some days during that first winter, there’s a good chance that they would have had even less to eat if the Indians hadn’t helped them out. If the story about the five kernels of corn is true, then when the Pilgrims put out five kernels of corn at everyone’s place on that very first Thanksgiving dinner in 1621, it must have been more thann a reminder of the hard times they had seen. They must have recognized that without the Indians, more of them would have died. Today, those five kernels of corn thus remind us to give thanks for all the help we have received in our lives — remind us that one way we give thanks is to reach out in our turn, and help someone else.

    That’s why some of us choose to put these Guest at Your Table boxes on our tables during the holiday season, because one way to give thanks for what we have, is by giving generously to others who have needs greater than our own. That’s why some of us bring canned goods and non-perishables to place in the food pantry boxes here at church — we’re giving thanks by helping others.

    This Thanksgiving, some of us will put five kernels of corn at each person’s place oat the table as a reminder to give thanks. Perhaps those five kernels of corn can also serve to remind us that one way to give thanks is to give help to others — to contribute some money to your Guest at Your Table box at each meal between now and Christmas — or to remember to bring food each week to place in the food pantry box here at church. These are things that both children and adults can do — two tangible ways to give thanks by being generous to others.

    There is one last thing those five kernels of corn can help us remember. I’ve already said those five kernels of corn can remind us to give thanks that we are better off than the Pilgrims during that first winter; and those five kernels of corn can also remind us that we can give thanks by giving to others. But those five kernels of corn also can remind us to give thanks for what we already have without worrying so much about what we don’t have.

    I know the economy is in terrible shape right now. I know that many of us in this congregation are feeling the effects of the economic downturn — probably all of us are, to some extent. And that means that most of us are facing losses of one kind or another. Those of us with 401k retirement plans are watching those plans diminish daily. Those who are already retired may be watching retirement investments shrink. People are losing jobs, people are losing income. Many of us don’t have as much money, so we’re cutting back on spending. So it is easy to focus on what we no longer have.

    But I suggest that the story about the five kernels of corn can help us to remember what we do have. First of all, we’re alive — whereas the Pilgrims watched half their number die in one year, and the Wampanoags watched ninety percent of their number die in one year. So we’re alive, and that’s worth something. Second, we generally have access to much better health care than did the Pilgrims or the Wampanoags. Even though health insurance is hopelessly expensive, even though the health care system is close to being broken, we’re not dying from scurvy, as did the Pilgrims, or from measles, as did Wampanoags. Third, even though we are seeing a growing divide between the super-rich and the rest of us, even though the rest of us may even be seeing our standard of living decline recently, even so we have a much higher standard of living than much of the world. Fourth, I enjoy a high degree of religious freedom, which is after all why the Pilgrims came to southeastern Massachusetts — for religious freedom.

    I could go on, but you get the idea. We’re alive, we probably live twice as long as the Pilgrims did on average, we have a generally high standard of living, we have religious freedom. Yes, we should continue to improve the quality of our lives, but let’s also remember to give thanks for that which we already have.

    Here’s what I’m going to do with my five kernels of corn. When I sit down to eat on Thanksgiving day, I’m going to take my five kernels of corn and put them beside my plate, and look at them for just a moment before I start eating. I have five kernels of corn, and I have four things to remember:

    — Even though it might not be completely true, I’m going to remember the Pilgrim story of the five kernels of corn.

    — I’m going to remember to give thanks that I am better off than the Pilgrims were during that first winter.

    — I’m going to remember that I can give thanks by giving to others (and in the spirit of the Wampanoag Indians giving food to the Pilgrims, I’m also going put my Guest at Your Table box next to my plate, and remember to bring canned goods next Sunday for the food pantry box here in church).

    — I’m going to remember to stop worrying so much about what I don’t have, and to give thanks for my religious freedom, my relatively high standard of living, and for just being alive.

    That’s four things. What about that fifth and last kernel of corn? Do I even need to tell you that it will remind me to give thanks for the people around me? Just as the Pilgrims gave thanks for each other, and they gave thanks for the Wampanoag Indians — I want to remember to give thanks for all the people in my life who have helped me.

    If you only remember one thing when you look at your five kernels of corn, remember this last thing — to give thanks for all the people in your life — to give thanks for the love each of us gives and receives.

  • Mary Rotch, An Inspired Life

    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 extemporaneous remarks and improvisation. A version of this sermon with footnotes and bibliography is available. Sermon copyright (c) 2008 Daniel Harper.

    Readings

    The first reading is a letter from Margaret Fuller to Mary Rotch. [Due to copyright restrictions, only a portion of this letter is included here.]

    “I am anxious to get a letter telling me how you fare this winter in the cottage. Your neighbors who come this way do not give very favorable accounts of your looks, Aunt Mary, and if you are well enough I should like to see a few of those prim, well-shaped characters from your own hand…

    “I wore your black dress at Niagra and many other places where I was very happy and it was always an added pleasure thuse to be led to think of you. — I wish, dear Aunt Mary, you were near enough for me to go in and see you now and then, I know that, sick or well, you are always serene and sufficient unto yourself, and that you have a most affectionate friend always by your side [i.e., Mary Rotch’s companion, Mary Gifford], but now you are so much shut up, it might animate existence to hear of some things I might have to tell….”

    [from “My Heart Is a Large Kingdom”: Selected Letters of Margaret Fuller, edited by Robert Hudspeth (Ithaca: Cornell University, 2001), pp. 187-188. This book contains three other letters to Mary Rotch.]

    The second reading is from Orville Dewey’s Autobiography. Dewey was minister of our congregation from 1823 until 1834:

    “I should like to record some New Bedford names here, so precious are they to me. Miss Mary Rotch is one,– called by everybody “Aunt Mary,” from mingled veneration and affection. It might seem a liberty to call her so; but it was not, in her case. She had so much dignity and strength in her character and bearing that it was impossible for any one to speak of her lightly. On our going to New Bedford, she immediately called upon us, and when she went out I could not help exclaiming, “Wife, were ever hearts taken by storm like that!” Storm, the word would be, according to the usage of the phrase; but it was the very contrary,– a perfect simplicity and kindliness.”

    [Orville Dewey, Autobiography and Letters of Orville Dewey, D.D., edited by Mary E. Dewey (Boston: Roberts Brothers, 1883), p. 67.]

    Sermon

    A few years ago, the Quaker writer Parker Palmer wrote a book called Let Your Life Speak; and it seems to me that the title of that book is good advice. I don’t care so much what you say, because people really tell about their deepest values in the way they live their lives. This morning I’d like to tell you the life story of Mary Rotch, who was part of our church from 1824 until she died in 1847. She wasn’t a writer like her friends Ralph Waldo Emerson and Margaret Fuller; nevertheless, she still can speak to us through her life story, and it is in that story that we shall find her deepest spiritual values expressed.

    Mary Rotch was born on Nantucket to a Quaker family on October 9th, 1777. Her mother was Elizabeth Barney, and her father was William Rotch, and at birth she had three older brothers and two older sisters. It started out as a prosperous family — William Rotch was a shipowner and merchant in the lucrative whaling trade. But during the Revolutionary War, all those involved in the whaling trade on Nantucket went through hard times because they were caught between the American navy and the British navy, and subject to raids and confiscation. Beyond that, William Rotch lived out his pacifist Quaker principles in spite of great pressure to support the American revolution — for example, during the revolution, he threw a large number of bayonets into Nantucket harbor rather than let them be used in the Revolutionary cause. This did not make him popular with his countrymen; and his strength of character in the face of adversity helps us understand how the same strength of character later manifested itself in his daughter Mary.

    After the Revolutionary War ended, the British slapped a huge duty on all imported whale oil. William Rotch had to sell whale oil at a loss in the British market, and the British market was nearly the only market there was. Rather than lose money, William Rotch relocated his business to Dunkirk, France, and in July, 1790, he and his wife Elizabeth and their daughters set sail and moved their household to France. Mary Rotch was just 13 years old.

    Not long after they moved to Dunkirk, the French Revolution began to erupt around them, and war between England and France was imminent. As William put it in a memoir, “it was time for me to leave the country, in order to save our vessels if captured by the English.” The family left France in January, 1793, and stayed in England through 1794 so that William could oversee business there, returned to Nantucket for a year, and then settled in New Bedford in 1795. Thus, by the time she was 18 years old, Mary Rotch had lived through two revolutions, and had lived in Nantucket, Dunkirk, London, and New Bedford.

    When they came to New Bedford in 1795, the Rotch family moved in to a house William had had built, a house called “Mansion House” on account of its size and grandeur. You can see what this house looked like in William Wall’s painting “New Bedford in 1810,” which hangs in the Whaling Museum — it’s the house on the northeast corner of Union and Second streets. By coincidence, 1795 is the same year our congregation built a new church building in the growing village of New Bedford, at the northwest corner of William and Purchase, just a block or so from the Rotch’s house.

    Not that the Rotches went to the Unitarian church! They were Quakers, or members of the Religious Society of Friends, and they worshipped at the Friends meeting house. Indeed, William Rotch was what is known as a “weighty Friend,” that is, a prominent Quaker, who more than once represented New Bedford at the New England Yearly Meeting. Mary Rotch was also a weighty Friend, a prominent Quaker, and when she grew up she became an elder of the New Bedford Friends Meeting.

    But Mary Rotch did not limit her reading to Quaker writers, as did many Quakers of her day. By 1812, when Mary was in her mid-30’s, “she and others formed a discussion group, wrote papers, and read books by such writers as Dugall Stewart and Johann Kaspar Lavatar.” Stewart was a philosopher in the Scottish Common Sense School of philosophy; Lavatar was a Swiss mystic. This was intellectually challenging reading, and well beyond what the average Quaker of the day would read.

    We get a more personal picture of Mary in an 1818 letter from one Anna Shoemaker of Philadephia. Shoemaker describes her visit to the William Rotch household in December, 1818, saying, “…Mary (Rotch’s) mother treated me with great cordiality, and Mary, herself, paid me the most grateful attention. She is a lovely girl and dressed as plain as Anne Paxson but on her it looks very well, her figure is so large and majestic….” Apparently, all that generation of Rotches “were physically very big, with large frames.” And yes, at age 41 Mary was still living with her parents, for she never married and lived there in Mansion House until both her parents died.

    …

    Now we come to the time when Mary went through a major spiritual crisis in her life. In order to understand that crisis, you have to understand a little bit about early 19th C. American Quakerism.

    The Quakers had a number of peculiar practices that tended to keep them apart from the rest of the world. They were strict pacifists; and so we already heard how, during the American Revolution, Mary Rotch’s father lived out his pacifism. Quakers adhered to strict plainness in their clothing, staying away from bright colors, ornaments, anything that tended to set one person above another person. They used the old words “thee” and “thou,” because when Quakerism formed in 17th C. England, to say “you” was to elevate another person to a higher social level than yours. And all Quakers of that era were required to adhere to a strict written code of religious discipline, which codified what they were and weren’t allowed to do and say, and even think.

    But by 1816, Mary Newhall and other Quakers in Lynn, Massachusetts, were evolving some new and liberal ideas. Mary Newhall and her followers were soon called the “New Lights”; the more conservative Quakers became known as the “Old Lights.” Mary Newhall and her followers accused the Old Lights of sinking into a “dead formality.” The Old Lights accused the liberals of being, well, liberal. The Old Lights managed to eject Mary Newhall from membership with the Quaker meeting in Lynn, using some questionable parliamentary procedures. But that didn’t stop Newhall. She continued to preach her new liberal religious ideas wherever she could.

    In January, 1823, Newhall came to New Bedford to preach, and here she found that the liberalization process was already well begun. She preached in the brick Friends meeting house at the corner of Spring and Seventh streets. On February 9, she preached; was denounced by some of the New Bedford Old Lights; was defended by one Samuel Rodman; and finally Newhall sank to her knees to “appear in supplication,” as the Quakers of that day put it — we would say, “knelt in prayer.” When a Quaker appeared in supplication, the custom was that the rest of the Quakers present would stand, showing they were united with the prayer. Mary Rotch, who was by then an elder of the New Bedford Quaker meeting, and most of those present rose to their feet to show unity with Mary Newhall — but the determined Old Lights did not. Two days later, Mary Newhall preached in our old church building at William and Purchase streets — and after Mary Newhall spoke, Mary Rotch also spoke, thus emerging as the leader of the New Lights in New Bedford. The battle was joined, and continued for some months. Finally, in March, 1824, the Old Lights maneuvered the meeting to officially disown Mary Rotch. The meeting should have reached consensus, but even though nineteen members of the meeting disagreed, the Old Lights pushed it through — Mary Rotch was no longer a Quaker.

    Why did the Old Lights consider Mary Rotch and the other New Lights so heretical? It was because of their liberal religious beliefs. The New Lights believed that what they called “the Light Within” was a sufficient guide for all religion, and that the Light Within was far more important than any rules or disciplines that might be imposed upon individuals by organized religion. The New Lights believed that the Bible is less important than this Light Within; and they also believed that the Old Testament is not the literal truth, but rather it is allegory. The New Lights did not believe the Devil existed; nor did they believe in heaven or hell, except insofar as heaven and hell are states of mind here and now on this earth. The New Lights believed that Jesus was not divine; and they did not believe that Jesus’s death somehow atoned for the sins of all humanity. If you think that these New Light Quakers sound like Unitarians, I think you’re absolutely right. And in fact, most of the New Light Quakers came over and joined with the Unitarians.

    Here is what Job Otis, one of the chief Old Light Quakers, said in 1825 about the New Light defection to the Unitarian church: “The disaffected party generally have withdrawn from us, and left our meetings, both for worship and discipline, quite undisturbed. Some of them occasionally attend the Unitarian Congregational meeting…. But a withering evidently attends them all, and their reputation as religious characters is very much lost with all sober and reflecting people. Most of them, even to Mary Rotch…, have thrown off all regard to plainness, and the younger part attend places of music and dancing. Much confusion, contradiction, and inconsistency appears among them in their principles, professions, views, and reasonings; and but little else than vain speculations, abstract reasonings, impiety, and unbelief.” Let me translate that for you: Job Otis is saying that the New Lights have gone over to the Unitarians, which isn’t really a church; that they now wear bright-colored clothing on occasion, listen to music, and go dancing, all of which is very bad; and instead of blind faith, they rely on Reason, which is also very bad. Or, from our point of view, no wonder the New Lights felt comfortable in the Unitarian church!

    As comfortable as they might have felt in their new church home, surely it must have been a terrible thing to leave behind friends and relatives, some of whom perhaps would no longer speak to them. And surely a string of deaths in Mary’s family only made things worse for her: her sister Lydia died in Salem in 1822; her brother Thomas died in Ohio in 1823; and her mother died at Mansion House in May, 1824.

    …

    Now we come to a most interesting part of the story — how Mary Rotch influenced the poet and philosopher Ralph Waldo Emerson, and the feminist Margaret Fuller. We’ll start with Emerson.

    Sometime around 1830, Emerson came down to the New Bedford church as a substitute preacher — this is some years before his well-known stay here in 1833-1834. On this visit to our congregation, “Emerson had been deeply impressed by the sight of the leading Quaker of the town, Miss Mary Rotch, quietly leaving the church when the rite of the Last Super was about to be observed.” Most of Emerson’s biographers agree that Mary’s example influenced him in 1832 when he resigned from Second Church in Boston. Emerson resigned from Second Church because he said he could no longer in good conscience preside at communion, then a monthly feature at every Unitarian church. This became the subject of his most famous sermon; and it became one of his most important theological points, that inner truth is more important than empty ritual. So Mary Rotch had a deep and early influence on Emerson.

    When Emerson came back to New Bedford in the winter and spring of 1833-1834, he got to know Mary Rotch better. At that time, Mary Rotch told the young Emerson something of the controversy between the New Lights and the Old Lights, and Emerson wrote in one of his notebooks that she had been “driven inward, driven home, to find an anchor, until she learned to have no choice, to acquiesce without understanding the reason when she found an obstruction to any particular course of action.” That is to say, she learned to be self-reliant, to rely on her own inner strength, her own inner light; ideas which Emerson would integrate into his own thinking and writing.

    Mary Rotch told Emerson another story. A little girl came to her and asked to do something. “She replied, ‘What does the voice in thee say?’ The child went off, and after a time returned to say, ‘…the little voice says, no.’” This story affected Emerson greatly. It affirmed for him that each of us can know what is right and what is true, if we would just listen to “the voice in thee.” Many years later, Emerson quoted (or perhaps paraphrased) Mary Rotch in his essay titled “Greatness,” expressing this same point in a different way:

    ”  ‘I do not pretend to any commandment or large revelation, but if at any time I form some plan, propose a journey or a course of conduct, I perhaps find a silent obstacle in my mind that I cannot account for. Very well, — I let it lie, thinking it may pass away, but if it do not pass away I yield to it, obey it. You ask me to describe it. I cannot describe it. It is not an oracle, nor an angel, nor a dream, nor a law; it is too simple to be described, it is but a grain of mustard-seed, but such as it is, it is something which the contradiction of all mankind could not shake, and which the consent of all mankind could not confirm.’  ”

    If we assume that this is a fairly accurate transcription of Mary Rotch’s actual words, this gives us the very heart of her religious faith. When the voice within you tells you not to do something, then don’t do it.

    Now, you might want to say that that voice within is the voice on conscience, or you might say that it is the voice of God. Orville Dewey said this about Mary Rotch: “when speaking of the Supreme Being, she would never say ‘God,’ but ‘that Influence.’ That Influence was constantly with her; and she carried the idea so far as to believe that it prompted her daily action, and decided for her every question of duty.” So perhaps we don’t have to draw a distinction between God and that internal influence; perhaps Mary Rotch is telling us that God can be interpreted to mean exactly that inner voice that prompts us towards right action.

    So that is how Emerson was influenced by Mary Rotch. I’d like to mention briefly the ways in which Mary Rotch influenced Margaret Fuller.

    Margaret Fuller met Mary Rotch through Mary’s niece Eliza Rotch Farrar. Eliza had lived in Mansion House with Mary from about 1819 until 1828, when Mary’s father died. Within a few months of old William’s death, young Eliza had married Professor John Farrar of Harvard College. They were married by Orville Dewey in Mansion House, and then the young couple went up to Cambridge to live, where Eliza soon met Margaret, and began to serve as something of a mentor to Margaret. I’m not sure when Eliza introduced these two amazing women, but it probably earlier than 1840.

    The relationship between Emerson and Mary Rotch appears formal; but the relationship between Margaret and “Aunt Mary” seems to have been much closer. By about 1840, Margaret was staying with Mary Rotch at Mary’s summer house. No later than 1842, Margaret was staying with Mary Rotch here in New Bedford, in the house that Mary had built for herself and her companion, Mary Gifford, on South Sixth Street (our church later bought that house as a parsonage in the 1890s). They wrote many letters to one another, and we heard one of those letters as the first reading. Emerson’s letters to Mary Rotch tend to concern ideas and thinking. Margaret fFuller’s letters to Mary Rotch talk about health, and travel, and clothing; they are letters one friend would write to another. Margaret’s letters to Aunt Mary show a real love existed between the two.

    How did Mary Rotch influence Margaret Fuller? With Emerson, we can find specific influences; with Margaret Fuller, the influence seems less specific but broader. I imagine that Mary Rotch could have been a role model for Margaret Fuller. Mary Rotch was a strong, confident, self-possessed woman who lived alone and who didn’t feel the need to marry a man (indeed, one of Fuller’s biographers senses a cooling of their relationship once Margaret married). Mary was not afraid of being an intellectual, and had organized her own discussion group here in New Bedford, not unlike the “Conversations” for women for which Margaret later became so well-known. We may not be able to trace a direct intellectual influence, as in the case of Emerson, but we can certainly claim Mary Rotch had a profound personal influence on Margaret Fuller.

    …

    There is only a little more to tell about Mary Rotch. She lived the remainder of her life peacefully in her house on South Sixth Street, attending church here in this building, quietly walking out before communion was served — I imagine that by setting that example of leaving before communion began contributed to the weakening of that ritual in our congregation, so that it is not at all surprising that communion died out completely here in the 1860s, without any fuss at all. In 1843, when she was 65, Mary ordered a grand tea service from Paris, quite elaborate and richly decorated, and copies of letters to and from Paris regarding this tea service are in the Whaling Museum’s Research Library. Five years later, Mary Rotch died, on September 4, 1848, at age seventy.

    I suppose sermons are supposed to have a solid moral, or summing-up, at the end of them. I don’t have a moral, but let me sum up this sermon by saying, quite simply: I wish I knew more about Mary Rotch. Even though she spoke through her life, through the way she lived her life, I wish someone would ferret out some of her letters and publish them, so we can read her own words. I wish someone would write about her, not as a footnote to Emerson or Fuller, but for her own sake, as a deep religious thinker, as one of the most interesting members of our church. Hers was truly an inspired life; and her 19th C. life continues to inspire our lives today.

  • After the Election

    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 many extemporaneous remarks and improvisation. Sermon copyright (c) 2008 Daniel Harper.

    Readings

    The first reading comes from the BBC Web site, from a piece titled “From Our Own Correspondent: The greatest political show on earth,” by Justin Webb, dated Saturday, 1 November 2008. Reflecting on the importance of this U.S. political campaign as Election Day approached, Webb told an anecdote from August when he was in Denver, at the Democratic national convention, and he saw a motorcade begin to form…

    “Suddenly, in front of me there is activity. Men in grey suits are talking into their sleeves. Huge, sleek cars are being revved. Motorbikes are getting into formation.

    “It is not [Barack Obama], it is his family.

    “As the SUVs pass — including several with the doors and back windows open, men with large automatic weapons looking out with keen hard glares — I catch just a glimpse of the children, of 10-year-old Malia and seven-year-old Sasha peering out. I think their mother was sitting in the middle.

    “This is the true revolution.

    “There have been, after all, prominent black politicians for decades now, men and women afforded the full protection and respect that the nation can muster.

    “But seeing little black children gathered up into the arms of the secret service, surrounded by people who would die rather than let them die, is to see something that must truly make the racists of Americas past revolve in their graves.

    “I do not think Barack Obama will win or lose [the election] because of his race, but if he does win, the real moment you will know that America has changed is not when he takes the oath, but when we see pictures of tiny people padding along the White House corridors — a black First Family — representing America and American-ness.”

    [Site accessed 8 November 2008.]

    The second reading was a responsive reading from the Unitarian Universalist hymnal, #584 “A Network of Mutuality,” adapted from a passage by Rev. Dr. Martin Luther King, Jr. which begins as follows:

    “We are caught in an inescapable network of mutuality, tied in a single garment of destiny….”

    Sermon

    I have been planning to do a sermon for the 300th anniversary of our church, a sermon on how our church has used covenants as the central principle of our religious community, but somehow it seems that every time I schedule such a sermon, the outside world intervenes. Last time I planned to preach a sermon on covenants in our church, there was a global financial crisis. And this week, there was a historic election which seemed to me to require extended reflection in a sermon. However, Fred Gifun pointed something out to me — even though we will end our official celebration of our church’s 300th anniversary at the end of this calendar year, really our church was established in June of 1708, which means that we can keep on talking about our 300th anniversary for a full year thereafter. After all, a 300th anniversary is a big event, and it seems a shame to stop the celebration early. So I promise I will get to that sermon on covenant before next June….

    But this morning I would like to speak with you about the recently concluded election. It feels as though this past week’s election represents something of a change in the popular consciousness or mythology of the United States. When I say it represents something of a change in the popular consciousness of the United States, I do not mean to imply that the election was some kind of “victory” for the Democratic party. I have no interest in preaching about how some political party has achieved some kind of “victory” over another political party, because from a religious point of view such partisan “victories” are pretty much meaningless; from a religious point of view, I don’t care about one party “winning” and another party “losing.” No, I’m not much interested in political parties, but I believe we are seeing a change in the American popular mythology, and this is a legitimate topic to contemplate in a sermon.

    I believe we are witnessing at least three changes in our collective popular mythology:– First, we now have a president-elect who is black and who is the son of an immigrant, and that is a big change in the evolving American mythology of who is a “real American.” Second, I believe we are witnessing a shift away from selfishness as the highest value, and that represents a change in the evolving mythology of American individualism. Third, I believe we have witnessed the ascendancy of pragmatism over eye ideology, that is, a change from the American mythology of the past few years that ignored facts if the facts weren’t matching up to one’s ideas.

    1. Let me begin by talking about Barack Obama. I’m not going to talk about his politics, nor am I going to talk about his political party. Even though the not-yet-official election of Obama to the presidency of this country has given great joy to the Democratic party faithful, as I said before I’m not particularly interested in partisan politics, so I don’t particularly care one way or the other that there will be a Democrat in the White House. But I do care that the president-elect is black, that he is the son of an immigrant; and I also care that he comes out of the non-profit world.

    I will begin with the fact the Barack Obama is black, and perhaps more importantly that his family is black. The family of the president has taken on a peculiar role in the popular consciousness of this country. Long before I was born, there was Franklin Roosevelt’s wife Eleanor Roosevelt, who with her prominent leadership in promoting the New Deal and her advocacy of civil rights for African Americans created a myth of a strong, altruistic American woman. Then in the early 1960s — I’m too young to remember it — I’ve seen the photographs of the glamourous wife and small children of John F. Kennedy, and I’ve read about how the White House of those days was referred to as the mythical Camelot. Then there Chelsea Clinton, who was twelve years old when her father was elected president, and who had to endure all the publicity surrounding her father’s much-publicized affair with a young White House intern, and made us think about what happens to children when their parents misbehave. And then, heaven help them, there were the poor teenaged twins Jenna and Barbara Bush, who had the misfortune to get busted for underage drinking when their father was president, which certainly played into all kinds of mythical ideas about American teenagers. For most of us, the mention of these things brings up powerful images in our mind’s eye; and I think these images we have reveal very little about the flesh-and-blood people who have lived in the White House, but a great deal about our myths surrounding American families.

    As of January 20, 2009, we’ll have another set of images to add to the popular mythology of the American family. I’ll bet we are going to be seeing a good many images of Mahlia and Sasha Obama. I don’t think Barack Obama is going to change people’s consciousnesses as much as Mahlia and Sasha Obama are going to change people’s consciousnesses. Mahlia and Sasha’s father said he is going to give them a puppy when they move into the White House, and if you don’t think that we’re going to be inundated with pictures of those two children playing with a puppy, then you’re crazy. And those super-cute pictures of two cute black children playing with a cute little puppy in the White House are going to work their mythical magic on our popular consciousness in ways that we can’t even imagine right now.

    We have an American myth that anyone can make it in America, that even a new immigrant can become rich and powerful. But we have had another, more complicated, myth about who it is we regard as a “real American,” and this second more complicated myth gives us different levels of American realness. The realest Americans (or is that the most real Americans? — what is the comparative of an absolute?) — the realest Americans are the white people who came over on the Mayflower. This group has shifting boundaries, though — I was allegedly a member of this group until a few years ago when the Society of Mayflower Descendants fortuitously decided that it was flawed genealogical evidence by which my family could have claimed a link to someone who came over on the Mayflower;– which means, I suppose, I am no longer quite as real an American as I once was. Curiously, Mayflower descendants somehow seem to have more American realness than descendants of the original Indian nations that have existed in America for thousands of years, but maybe that’s because the Indians fought and killed settlers and cowboys and weren’t white. No one said this is rational.

    There used to be many gradations of whiteness, with Mayflowerites and old Virginia families being the most white; and in the last presidential election, George W. Bush and John Kerry were both Mayflower descendants, and therefore tenth cousins. It gets progressively less white and less real from there, so that my Pennsylvania Dutch ancestors were not so white and therefore not so much “real Americans,” especially during the First World War when they had to stop speaking German. It’s so confusing, isn’t it? It’s not just the color of your skin, it’s what your name sounds like, it’s your accent and the language you or your parents speak or spoke, it’s your religion, and it’s the country where your parents or ancestors came from.

    This myth of who constitutes a “real American” keeps changing. That’s what myths do: they are a peculiar kind of truth that changes over time. And right now, the myth of American realness is changing real fast. Now that Barack Hussein Obama is president-elect, he’s clearly a real American, just as real as you can get. Yet he has this funny-sounding name, his father came from Kenya, he’s black, his wife and kids are black, he attended a somewhat questionable liberal church and his father was a Muslim, and when he was a kid he lived in places where they didn’t always speak English. Wait, didn’t all those things used to mean that you weren’t really a real American? But if Barack Obama is now president-elect, that means he’s a real American, which means the myth has changed.

    This is all about myth, so it has no relation to politics. But just because it’s myth and not politics, don’t think it’s any less real. When it comes to myths, it doesn’t matter what political views Obama holds or does not hold. It does matter that he is black, and that his family is black. It does matter that he is the son of an immigrant, and his grandmother still lives in Kenya. It does matter that he considers himself bi-racial and multicultural. And it does matter that he has two really cute daughters who will soon be photographed and videotaped playing with their new puppy in the White House — and those photographs will probably do more to change the myth of what constitutes a real American than anything else.

    So this is the first change we’re seeing in American mythology — a change in how we define a “real American.”

    2. Now let us turn to the myth of selfishness and self-interest, another myth which this election has shown to be changing.

    On October 23, Alan Greenspan, former chair of the Federal Reserve, appeared before Congress to answer questions about the financial meltdown. Here’s how the New York Times business section reported his appearance:

    “On Thursday, almost three years after stepping down as chairman of the Federal Reserve, a humbled Mr. Greenspan admitted that he had put too much faith in the self-correcting power of free markets and had failed to anticipate the self-destructive power of wanton mortgage lending.

    ”  ‘Those of us who have looked to the self-interest of lending institutions to protect shareholders’ equity, myself included, are in a state of shocked disbelief,’ he told the House Committee on Oversight and Government Reform.” [“Greenspan Concedes Error on Regulation,” Edmund L. Andrews, New York Times, October 24, 2008, p. B1]

    So wrote the New York Times.

    I don’t want to get into a long discussion of Alan Greenspan’s economic policies, nor am I qualified to do so. But I do want to spend a little bit of time analyzing that quote by Greenspan, where he talks about self-interest. We have had a persistent myth within United States mythology in which self-interest assumes the god-like status of a sacred creed that will solve all our problems. ((Again, no one said this is rational.) According to this persistent myth, the highest virtue is looking out for yourself, and the highest form of individual is the kind of person who is completely self-sufficient. This view is summed up in something written by Ayn Rand, who was one of Alan Greenspan’s idols — Rand wrote, “I will never live for the sake of another man, nor ask another man to live for mine.” Remember, I said this is a myth, and obviously it’s not rational because it’s obviously utter nonsense. Biologically speaking, a young homo sapiens is utterly dependent on its parents for quite a number of years, which means at minimum the survival of the species requires us to live for the sake of babies and children (in this context, I find it significant that Ayn Rand never had children of her own). Evolutionally speaking, homo sapiens evolved not as solitary animals like tigers, but as social animals like monkeys. Ethically and morally speaking, the theory of radical self-interest has been never been a mainstream ethical or moral theory.

    I believe the recent election represents a partial repudiation of the virtue of selfishness in the American mythology. This partial repudiation was quite evident in the Commonwealth of Massachusetts, where Question One was defeated. Only thirty percent of the electorate voted in favor of doing away with the state income tax; seventy percent of us realized that our self-interest is well-served by paying taxes to be administered by the Commonwealth.

    This myth of self-interest offers a challenge to us Unitarian Universalists. Because we aren’t tied up with creeds and dogmas, we make a virtue of freedom of thought. Some people, including some Unitarian Universalists, interpret our freedom of thought as a form of ultra-individualism. It goes like this: the lack of creeds and dogmas gets interpreted to mean that “we can believe anything we want,” and that in turn gets interpreted to mean each individual in one of our churches can do anything he or she wants. But this is a misinterpretation of what it means to be a Unitarian Universalist. The mistake comes when you start by saying we have no creed or dogma, which is a negative definition of who we are;– whereas what’s truly important about us comes out in a positive definition: we are a people bound together by covenant, that is, bound together by the promises we make to one another voluntarily; and we are a people who affirm the essential goodness of humanity, which includes the many supporting social structures which help us stay good in the face of temptation.

    I like to think that our religious ideals can lead (and sometimes do lead) to balance between, on the one hand, valuing each person, including ourselves, as an end in themselves, rather as means to someone else’s end; and on the other hand, recognizing the value of the community that supports each individual, recognizing the “inescapable network of mutuality” which binds us together. So it is that we balance individuals as ends in themselves, with the network of mutuality. And so it is that we hope that American mythology is moving away from the excessive selfishness of the past couple of decades towards something better

    3. Finally, let us turn to the myth that ideology should run our nation. In mythological terms, ideology is opposed to pragmatism. The general myth of tells people to stick to their ideas no matter what; don’t get confused by the facts; our country, right or wrong; if the facts contradict ideas, then ignore the facts.

    I’m not a political scientist; my area of expertise is philosophy and theology. I may not be qualified to speak on political matters, but when I look at the behavior of the executive branch of the federal government over the past few years, it is quite clear to me that the executive branch of the government has been dominated by ideologues who don’t want to be confused by facts. I say this knowing too that that the current administration holds weekly Bible studies in the White House,– and we’re not talking about the kind of Bible studies we have here in our church, we’re talking about conservative Christian Bible studies that don’t allow you to question what’s in the Bible. It seems to me that the two go hand in hand: unquestioning Bible study, and unquestioning adherence to certain political ideologies.

    And what is the political ideology that has been blindly followed by the executive branch of the federal government? It seems to me that the current Bush administration adheres to the ideology that government is essentially a bad thing, whereas selfishness is a good thing; this goes back to what we were talking about earlier, an ideology that proclaims the virtue of selfishness, in opposition to the notion that government is an exercise in selflessness. It also seems to me that the current Bush administration represents an attempt to impose the ideology of a certain brand of evangelical, conservative Christianity on an entire nation, a form of Christianity that is opposes abortion, that is anti-gay, and above all that doesn’t believe in providing help or charity to poor people.

    Let me expand on that last point. If you have been watching conservative Christianity over the past few decades, you will have noticed that something called “prosperity Christianity” has dominance. Prosperity Christianity teaches that God wants you to be prosperous, and that if you will just believe in the right kind of God and pray hard, you too will become rich. One scholar of religion defines it this way: “Prosperity Christianity may… be interpreted as a psychological reaction to theological pessimism combined with a willingness to embrace the benefits of rampant American capitalism.” [New Religions: A Guide ed. Christopher Partridge [Oxford, 2004], p. 91] It’s a very convenient kind of religion, because you don’t have to give any of your own money to poor people, you just have to tell them to come to your church, believe in your God, and then they will become rich — and if they don’t come to your church, well I suppose then they deserve their poverty. I’m sure you will notice that prosperity Christianity celebrates the virtue of selfishness.

    The opposite of rigid ideology is pragmatism. Whereas the ideologue believes in ignoring facts and sticking to ideology, the pragmatist believes that when facts contradict a hypothesis, you change the hypothesis in order to take into account the facts. In the world of religion, the ideologues include the fundamentalists who deny the fact of evolution because it doesn’t match their ideology, it doesn’t match their creed. In the world of religion, we Unitarian Universalists would count ourselves among the pragmatists; we were among the first religious movements to acknowledge that Charles Darwin’s theories were correct, and to modify our religious beliefs accordingly. In politics, the ideologues are the dogmatic ones who hold to their political beliefs the way the fundamentalists hold on to their religious beliefs. The political pragmatists, on the other hand, do have high ideals but they recognize the need to modify their behavior when circumstances dictate. From my vantage point, both major presidential candidates were more pragmatic than ideological. Both John McCain and Barack Obama have showed their willingness to change their opinions over time in the face of facts; and neither one of them seemed blind to the realities of the world around them.

    I have hopes that this means our country is moving away from the myth that a rigid ideology is good. We have not been served well by the ideologues. Our current failure in Iraq seems to me to have resulted from our country’s inability to face the facts. The current global financial meltdown seems to me to have resulted from our country’s insistence on a rigid ideology of self-interest and selfishness, in the face of lots of evidence that that ideology was not effective. The real strength of American thinking has always been our reliance on pragmatism; and I have hopes that we are now turning away from ideology and towards pragmatism.

    Thus, in conclusion, I believe this election has been a historic election — at least, it has been historic insofar as it represents a change in our national mythos. We have witnessed at least three changes in our collective popular mythology:–

    First, as of January 20, we will have a president who is black, a president who is the son of an immigrant; we will have a black family living in the White House, a family that has historically provided images that help to shape our image of what it means to be an American. This is the biggest and most immediate change, a positive change in the evolving American mythology of who is a “real American.”

    Second, I believe we are witnessing a shift away from selfishness as the highest value. While we Unitarian Universalists value individual freedom, we also know that selfishness isn’t necessary for freedom, and we have been skeptical of the ultimate virtue of selfishness. Thus we welcome what appears to be a change in the evolving mythology of American individualism — a change away from mere individualistic selfishness, and towards individualism within an inescapable network of mutuality.

    Third, I believe we have witnessed the triumph of pragmatism over ideology. This movement away from blind obedience to a set of ideas will return us to our great strength as Americans, the strength of pragmatism.

    May all three of these changes lead us all further along the path of goodness and justice.