Category: Religion

Pioneers

After services this morning, a visiting Unitarian Universalist from St. John’s Unitarian Universalist Church in Cincinnati, Ohio, told me while he was in California he was going to visit Rosemary Matson. He told me that Rosemary Matson’s husband, Rev. Howard G. Matson, had been a chaplain to Cesar Chavez and the United Farm Workers, and Rosemary herself continued to be involved.

On the Farmworker Movement Documentation Web site, I found more information about Rosemary and Howard Matson. Howard Matson helped found the National Farm Worker Ministry, an interfaith group supporting farmworkers. Together, Rosemary and Howard had created the Unitarian Universalist Migrant Ministry. Both of them worked with Cesar Chavez and other major figures in the struggle to gain rights for Mexican Americans. Rosemary Matson recorded this anecdote about Chavez:

I remember my unexpectedly providing lunch for Cesar and 15 of his delegation at our home in Berkeley. They were between meetings in Oakland. A trip to the deli for pans of lasagna sufficed for all except Cesar, who I found out was a vegetarian, drank carrot juice, and needed a nap.

We have just completed a “Justice General Assembly” focused on immigrants’ rights. Although Rosemary Matson received an honorary degree from Starr King School fo the Ministry, I cannot help but think we should be paying more attention to those Unitarian Universalists who have been working on this broad issue since the 1960s.

A general review of the Justice GA

For me, the story of Justice GA begins like this:

We Unitarian Universalists have to reserve General Assembly sites several years in advance, and we incur financial penalties if we break a reservation. The central purpose of General Assembly is to carry out business required by our bylaws, and our bylaws require us to hold a General Assembly each year. All the other activities that take place at General Assembly — the workshops, the lectures, the conflicts and scuffles, the political maneuvering, and so on — are incidental to that central purpose.

At the 2010 General Assembly, a sentiment arose that Arizona’s newly-enacted draconian law targeting Latino and other immigrants was unjust, and that we Unitarian Universalists should observe a boycott against Arizona called by immigrants’ rights groups within the state. However, the financial penalties that we would incur if we backed out of our contracts in Arizona would mean that we could not afford to hold another General Assembly elsewhere; and we are required by our bylaws to hold an annual General Assembly. We needed a compromise. Out of this need of compromise, Justice GA emerged.

That’s the beginning of the story. Here’s how the story continues: Continue reading “A general review of the Justice GA”

GA coverage

For the sake of reference, below are links to posts I wrote this year for UU World’s General Assembly blog. Coming later this week here on my own blog: a more extensive report on the Fahs lecture, a short post on prophetic poetry, a review of the year’s GA, and perhaps a post on the Berry Street lecture.

Fahs lecture: Race, immigration, and religious education

Building the world we dream about

Tse: “Do the one thing you can do”

Talking about immigration with children and youth

Worship: Dreaming a better future

Religious witness at Tent City

As I write this, Unitarian Universalists and local allies are holding a protest rally, or “religious witness,” at Maricopa County’s infamous Tent City. The local temperature is 101 degrees (38 C.) right now, at nine o’clock at night: that’s the kind of temperatures prisoners have to endure during the long summer months at Tent City, which is part of the reason why many people consider Tent City prison to be cruel and unusual punishment, and inhumane.

The Web site for 3TV Phoenix News interviewed Sheriff Joe Arpaio yesterday, and reported: “‘They’re not going to stop me with their little demonstration,’ said Arpaio.” This is a true statement: the voters of Maricopa County have kept Arpaio in office for the past two decades, and a couple of thousand people protesting at Tent City is unlikely to influence the electorate.

I decided not to attend the religious witness at Tent City tonight. I’m not doing well with the heat, I’m trying to get another article written for the uuworld.org GA blog, I’m past tired. But I’m also wondering how this is religious witness action is going to make much of a difference. I hope our presence heartens our local allies; I hope it makes us feel less powerless ourselves. But on the other hand, Joe Arpaio loves this kind of controversy: it gets him press coverage, and gives him additional publicity for his nasty agenda.

I’m watching live streamed video from OPHKMickey — here’s a screen shot showing people streaming in to the protest site:

Update 11:00 p.m.:

A newly-posted video on 3TV Phoenix News shows Sheriff Joe Arpaio at a microphone flanked by Rev. Peter Morales and Rev. Bill Schulz. Arpaio says exactly what you’d think he’d say: “[unintelligible] for people to come in here from out of state, think they’re going to tell this sheriff how to run his operation.” No one likes outsiders telling them what to do, and Arpaio is obviously milking that for all it’s worth.

Service of the Living Tradition

I attended the annual Service of the Living Tradition yesterday, and was struck by both the sermon, and the new way that religious professionals were recognized during the service. You can find a video recording and a script of the service are online here, and my post on the uuworld.org blog here.

Here on my own blog, I’m going to take the time to reflect at greater length on this service:

The Rev. Sarah Lammert, Director of Ministries for the Unitarian Universalist Association (UUA) welcomed the congregation to the large hall at the Phoenix Convention Center in which the service was held. “Ministers are called forth from the lay people they serve,” said Lammert, and the purpose of the Service of the Living Tradition is to honor professional ministry. She added that as those being honored went up onto the stage, the congregation was invited to “raise a glad noise.”

This represented a change from recent Services of the Living Tradition, when the ministers and other religious professionals being honored did not go up onto the stage, but merely stood up where they were sitting. Also in recent years, worship leaders discouraged the congregation from cheering those being honored.

Another change was that the ministers and other religious professionals did not process in to the service together while the congregation sang the familiar hymn “Rank by Rank Again We Stand.” Instead, they were seated throughout the congregation, with their family and supporters. Each group — ministers achieving preliminary fellowship, ministers in final fellowship, credentialed religious educators, credentialed musicians, etc. — was introduced with the words, “I call forth from among you these persons….” The symbolism was clear: religious professionals gain their power and authority from the people they serve. Continue reading “Service of the Living Tradition”

“Ministry Days,” day one

This was advertised as a “Justice General Assembly,” and it is clear from what’s been going on at the “Ministry Days” which precede General Assembly that many people feel the center of our religious community is social justice work.

But I’m not convinced that religious organizations are particularly effective at doing social justice work. Religious communities can supply moral and ethical frameworks to motivate and support social justice work. And as the Social Gospel movement pointed out over a century ago, religious communities cannot be solely focused on individual and personal salvation; we also have to be focused on social salvation. Thus it is clear that religious communities should be concerned with social justice issues. The question is how religious communities can be most effective at pursuing social justice. Continue reading ““Ministry Days,” day one”

Ada Maria Isasi-Diaz

Ada Maria Isasi-Diaz, the theologian who was central in developing Mujerista — which can be translated as womanist — theology, died May 13 in New York City. Her obituary in the New York Times notes that Isasi-Diaz preferred the term “Mujerism” to the term “feminist” because, she said, many women in the Hispanic community considered feminism to be “a preoccupation of white Anglo women.”

Many of us are Unitarian Universalists are about to head off to General Assembly in Phoenix, where we will be concentrating a good deal of our attention on the immigration issues facing the Hispanic community. Feminism and feminist theology has been at the center of our identity as a religious community. As we continue to look into issues facing the Hispanic community, it seems to me worth out while to look more closely at Mujerism as it applies to North America. So I’m putting Ada Maria Isasi-Diaz on my reading list for the coming year.

Long live the Enlightenment

Jeremy, someone who sings in the same group I do, passed along a photocopy of an article, “The Enlightenment, Naturalism, and the Secularization of Values,” from the magazine Free Inquiry. It’s a historical overview of the Enlightenment by historian Alan Charles Kors of the University of Pennsylvania. During the break in singing tonight, I told him that I finally read the article.

“What did you think?” he said.

“I liked it,” I said. I told him I had been expecting the article to come down on one side or the other of the argument going on right now about whether the Enlightenment is a good thing, or something we have to move past; that is, I had been expecting a modernist/postmodernist argument. Instead, Kors gives a pretty straightforward overview of the Enlightenment from his perspective as a historian.

We both agreed that we’re of the party who would like to continue the values of the Enlightenment. “But we can’t go back to the eighteenth century Enlightenment,” I said.

Jeremy wondered aloud: “Why not?”

I argued that the insights we have gotten in the twentieth century from psychology, particularly developmental psychology, pose a major challenge to at least one eighteenth century Enlightenment assumption: we now know that children think differently than do adults; they are not rational in the way that adults may be said to be rational. Furthermore, beginning in the lat twentieth century we began to learn from neuroscience and cognitive science that human beings may not be as rational as we’d like to think they are, or perhaps not rational in the same way that we have imagined them to be.

Jeremy argued that the insights of developmental psychology, neuroscience, and cognitive science do not fundamentally contradict the eighteenth century Enlightenment philosophers. But I said we can’t yet be sure of that. The field of neuroscience, for example, is changing so rapidly that we really only have preliminary hypotheses of how the brain works; new experiments could change our ideas even further. And developmental psychology is still trying to reconcile the two very different approaches of Piagetian and Vygotskian (more individualistic and more communal) developmental psychology.

The only conclusion we came to was that we both were happy to have moved beyond the excesses of Romanticism. Although Jeremy loves that quintessential Romantic composer, Beethoven, while I don’t; and I still remain at heart an Transcendentalist. So maybe we haven’t escaped Romanticism as much as we thought we have.

War and peace

This is mostly for my dad, because he and I talk a lot about the war in Afghanistan. I happened to preach two Sundays in a row, once on war, and once on peace, and I’ve now put those sermons online:
On May 20, a sermon about a program we did with kids called “Peace Experiments.”
On May 27, a sermon about how we might memorialize the war in Iraq and Afghanistan.

I find the ongoing war in Afghanistan to be very difficult to talk about, and consider both these sermons to be inadequate. At the same time, it’s one of the top three moral problems facing us in the United States today; we have to talk about the war, we have to try to sort through the moral issues it raises.