First Parish Unitarian Universalist
Canton, Massachusetts

Let Us Count the Ways

A sermon preached by the Reverend Diane Teichert
First Parish Unitarian Universalist - Canton, MA
May 18, 2003

“We begin again in love,” we said in the litany this morning. We begin again, over and over again, for we are imperfect, and we know it. We forgive ourselves and each other, and begin again in love. Or, so we try to do in this religious community, in this place of memory and hope.

Especially in regard to diversity, which we celebrate this week in our third annual Diversity Days, Americans are forever beginning over again, hopefully forgiving ourselves and each other repeatedly, as we strive to understand both our differences and our commonalities, and work to lift the oppressions associated with them.

Life might be easier if we were all alike, but easier is not healthier, if the example of biological diversity is any indication, which I believe it is, nor is sameness possible anyway in this changing global world.

Even when the humans in a given gathering appear to be alike, hidden beneath appearances are, as we all know, so many differences they can hardly be described. Hidden differences of circumstance, opportunity, personality, heritage, beliefs, likes and dislikes… we are, indeed, unique as individuals.

Yet, as the human genome project has shown, genetically speaking we are, amazingly, 99.9 percent alike. And how much trouble we humans have caused each other over that remaining tiny bit of difference!

There is a dynamic tension here. True, we are the same. True, each of us is unique. It is not so much a conflict as it is a paradox.

It is a paradox seen clearly in how our seven Unitarian Universalist Principles and

Purposes are framed, first and last. (They are printed today and on alternating Sundays on the back of your order of worship). First, we affirm and promote the inherent worth and dignity of each and every person. Lastly, we affirm and promote our inter-dependence in the natural web of all existence of which humans are (only) a part.

Thus, we are individually inherently worthy and we are collectively absolutely interconnected. If we can live with and live in that paradox and not be drawn into its propensity to polarize, we get a glimpse of what a diverse and inclusive community might be like. When differences are not defined by prejudices or reinforced by oppressions, they can be appreciated and affirmed—celebrated—for the challenging richness they present to us collectively.

One of the hidden diversities among us here at First Parish is our religious diversity. One aspect of it is in the wide variety of childhood religious backgrounds. Two and a half years ago in a sermon, we demonstrated this diversity in an exercise that was eye-opening to many, and we are going to repeat it today, because so many of you are new since then.

In a moment, I’m going to ask you to be willing to stand, briefly, when your childhood religion or absence thereof is named, knowing that as Unitarian Universalists we affirm that there is worth in all religions (even those that some of us, since our childhoods, may have rejected, or just set aside).

Please stand for each one that applies to your upbringing.

• Raised Roman Catholic
• Raised Greek or other Orthodox Christian
• Raised Protestant (Episcopalian, Presbyterian, Congregationalist, Methodist, etc) or generally Christian
• Raised Jewish–secular, reform, conservative, or orthodox
• Raised Muslim
• Raised Buddhist
• Raised Hindu
• Raised Pagan
• Raised Universalist, Unitarian, or Unitarian Universalist
• Not raised with a particular religion

What did I forget?

A more hidden form of religious diversity is in our current religious beliefs, our current theological perspectives. They may be hidden because you may not necessarily feel comfortable revealing your beliefs to others, or because your beliefs are somewhat hidden even to yourself. Many people, I find, are not sure what words describe their religious beliefs. Others may feel their religious beliefs are always in transition and therefore impossible to pinpoint, and some of you may not wish to be pinned down to any one theological perspective. Still others may think these categories unimportant or irrelevant to the actual living of their daily lives. From my conversations with many of you, I know there is lots of variety.

But, even if you don’t like to be pinned down, I hope you'll participate so we can get a feeling for the range of theological perspectives among us. I'll give you some definitions, which I adapted from a resource from the UU Northeast Leadership School, and you can listen for which ones describe you. You'll notice that the list doesn't include different religions per se–not Christianity or Judaism or Buddhism, etc.

The list, instead, draws attention to our underlying beliefs about human life and the divine if any, without relation to organized religion of any sort. I'll read the list once with definitions, so that you may consider which one or more describes you, more or less. And then, I'll read it again, without the definitions. It would be the second time through that you would stand and you may stand for any and all that apply.

• Agnosticism says that certainty about the existence of God is not possible.
• Atheism denies the existence of God or gods.
• Theism is belief in the existence of God or the Goddess, a knowable creator of the universe.
• Pantheism identifies Deity with the various forces and workings of nature.
• Panentheism says that the Divine is in everything and is more than everything.
• Earth-centered spirituality is based on the cycles of the seasons and the rhythms of nature, and may or may not affirm either or both God and Goddess.
• Humanism says that we humans are ultimately responsible to make the world a better place through our love, service, action, and knowledge.
• Spiritual humanism says that humans are ultimately responsible for good, evil and change, but that there is a spiritual dimension to life in which humans can participate that grounds us and gives us energy and hope.
• Transcendentalism seeks religious experience that transcends the human senses, which might be called the voice of God within, the human conscience, moral sense, or inner light.
• Process Theology says that there is a cosmic creative process, which might be called "God," that has brought everything into being, that grows and changes, in which all living things, including humans, are participants.
• None of the above or I don't know.

(Repeat and ask people to stand)

So, now we've seen a quick portrayal of the religious diversity of First Parish. First, in our religious backgrounds growing up. Second, in our current theological perspectives.

One wonders, how in the world do we manage to worship together, being so diverse? I think that the answers to this question suggest models for how to understand and welcome other kinds of diversity here.

How is it that we worship together, as different theologically as we have just seen we are? I will highlight just two of several possible answers to this question.

First, we strive to be open to the idea that another person's theological perspective works and is true for them even though it doesn't work or seem true to us.

And, second, we strive for a sense of community that draws on but transcends our individual theological perspectives.

Our time together at Sunday morning worship reminds us that we are not alone in this world, whatever our ideas about the divine. Here we are reminded that we have and need each other. We all bring "joys and sorrows, gifts and needs," as we often say as the Chalice is lit, and we "celebrate the life we share together"–in all its complexity, and all its ups and downs. We draw strength and solace from the quiet of this place, and from being together. We experience here the depth and height of the human spirit to the extent we individually and collectively are open to it.

To our worship here, we bring many names for the divine and no name. We will pause in the sermon, now, to sing “Bring Many Names” which illustrates some of the many allegories and metaphors for the divine possibly used among us. It is hymn #23. Please rise as you are able.

[Hymn]

To our worship here, we bring many names for the divine and no name. Yet, somehow, it all holds together: first, by striving to be open to the idea that another person's theological perspective works and is true for them even though it doesn't work or seem true to us, and, second, by creating a sense of community that draws on but transcends our individual theological perspectives.

Might it be that that how our amazingly diverse theological identities are held together here provides a model for acknowledging and affirming, even celebrating, other differences among us? Such as differences having to do with our class, racial, and sexual identities?

If we strive to be open to the idea that we each have perspectives and experiences related to those identities that are true for us that may not be true for others and vice versa, and, if we strive for a sense of community that draws on but transcends the individual perspectives formed by those identities, then will we really feel like we are embracing and celebrating diversity?

But, let me ask a probing question. How much do you feel you know about each other, religiously, I mean? Sometimes I wonder about Unitarian Universalist congregations— is our apparent congeniality deep because we have been open with each other or superficial because we just avoid the heavy topics altogether, even religion?

So, let us count the ways in which we are diverse theologically—yes. But then let us cultivate loving curiosity about those differences. I do believe that the more we know and love our differences, the more deeply we will be able to draw on those differences in creating a sense of community that transcend them.

If we grow more comfortable with our theological differences, would we be more welcoming of other kinds of differences, too, having to do with our class, racial, ethnic, and sexual identities?

Two years ago, for the first Diversity Days, our focus was on racial identity and racism and, in particular, the experiences of children of color in our mostly-white towns. Last year, Diversity Days focused on sexual identity, looking at how heterosexism and homophobia are experienced by young people coming of age.

Of course First Parish is not done with exploring these aspects of our identities, any more than we are finished with growing and sharing theologically. And, we haven’t yet even begun to uncover together the complexities of class identity, which I have a feeling might be the most difficult of all.

Not to worry, now. I’m not going to ask you to stand up when I name your race or ethnic background, your sexual identity, or your class status. I thought about it, though!

A few years ago, a friend sent me a clipping from the Chronicle of Higher Education [July 23, 1999, page A19] in which the question was raised, “To what class do you belong?” “Well,” come the equivocating answers, “middle class, I guess.” Or, “Middle class, but my mom was on welfare when I was little.” Or, “Middle class—my neighbor has two Mercedes and I only have one.” “I live as middle class, but my credit card balance shows I shouldn’t!” And, there’s the person who responds, “don’t we live in a class-less society?”

No, we don’t, answers a labor studies professor quoted in the article [John Russo of at Youngstown Ohio State University], we are not all middle class. He explains that, when asked where they would situate themselves on the economic spectrum, nearly all Americans describe themselves as middle class. But, if offered a choice of designations, more than 45 percent call themselves working class.

Class realities are complex, emotionally laden with connections to self-worth, especially in these economically insecure times, and there isn’t enough time to explore them sufficiently today. But, as we speak of diversity here at First Parish, let’s not look around and think that because almost everyone here is of European ancestry, that we are not diverse.

Two years ago, we remarked and rejoiced that though the adults at First Parish were by a large majority white, the children among us are more racially diverse. They, and the few adults of color, should not be made to feel invisible here, which happens whenever someone bemoans that First Parish is not diverse. Last year, we began to note, affirm and celebrate our diversity regarding sexual identity, so that now it is not so hidden, hoping to make this a congregation as welcoming of gay, lesbian, bisexual and transgender people as of straight people.

This year, we might gently lift up class as another hidden diversity among us. Let us be curious about it and its impact on each of our lives. Let us affirm the presence of a range of income levels in this congregation, with all the challenges and opportunities associated with them, each as valuable to the whole as the range of theologies, racial and ethnic backgrounds, and sexual identities among us.

Like the other ways in which we differ, class differences may be associated with stereotypes and prejudices. With curiosity, not judgment, let’s look for how these enter into assumptions we make about each other, and work to have this be a congregation in which all good gifts are appreciated.

Class differences do come up, in subtle and not so subtle ways: For example, sometimes people “drop” the names of prestigious educational institutions which they or their children attended, presumably to impress, while other people intentionally avoid mentioning, for whatever reasons, having attended those same institutions. Is there a way to affirm everyone’s hard-earned achievements, and also acknowledge the reality that for some such achievements come easier and others harder, due to circumstances of birth or genes beyond anyone’s control or merit? What are the ways to work for a more just society where equal opportunities are available to all, as regardless of class or income level… as of gender, race or sexual identity?

So, let us count the ways we are diverse, with love and with curiosity. We well know that when differences are not defined by prejudices and stereotypes or reinforced by oppressions, they can be appreciated and affirmed—celebrated—for the challenging richness they present. And, when differences are rightly understood, we find, as always, the common thread that makes us one, that unites us, that interconnects the worth and dignity, beauty and integrity inherent in each of us, waiting to be made known.

How do we differ? Let us, with curiosity, count the ways. How do we love each other? Let us count the ways!

Amen and so may it be!

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