"Walking Our Talk"

Today's sermon is the second in a seven-part sermon series. We are visiting our Unitarian Universalist principles at the same time that we are learning about different ways of living a spiritual life. Today I will focus on our first principle.

For those who may not have heard about our Unitarian Universalist principles, let's read them. Let's begin on the right side of the room. You read principles 1, 3, and 5. Will those of you on the left side of the room read principles 2, 4, and 6. We'll all read the seventh principle.

You'll note that these principles call us to behave with each other in particular ways. Since as Unitarian Universalists we have a wide diversity of beliefs, we do not have a creed, a statement of common belief. We stress behavior rather than belief. We have a common set of principles, guiding us to right relationship and right action with one another.

On February 1st, I focused on our third principle. For your reference and especially for those who were not here on February 1st, copies of that sermon will be available at the greeting table after the service. Laurie Dunham's reading this morning when she lit our chalice reminded us that in a world with so much hatred and violence, we need a religion that proclaims the inherent worth and dignity of every person. This is our first principle. Just how we do that as Unitarian Universalists will be the focus of my sermon this morning.

On February 1st, I introduced you to a new way to use the Myers-Briggs Type Indicator. The MBTI has value to us not only in helping us to be more clear about our leadership style, but also in helping us to be more clear about our spiritual path. We'll use it, as we did last week, to explore our first UU principle. If you were not here on February 1st, or if you want a review, please look at Chart One on the pink insert in your order of service. This has some of the MBTI information. Read the information on that chart. Circle the words which most apply to your way of being in the world. Now look at the middle and right columns, and the two rows typed in bold face - the perceiving and judging functions. Notice whether your perceiving function preference is sensing or intuitive. Circle the one toward which you lean. Now notice whether your judging function preference is thinking or feeling. Circle the one toward which you lean.

Now turn the insert over and find the two words which describe your perceiving and judging functions together. Circle these. There are four columns: Intuitive-Thinking, Sensing-Feeling, Sensing-Thinking, and Intuitive-Feeling. Find the word which describes the path for each: Unity, Devotion, Works or Harmony. Circle the one which applies to you.

The process I've just walked you through is very sketchy - a quickie, compared to the more in-depth 100-item Myers-Briggs Type Indicator, or the shorter Kiersey-Bates questionnaire. At the end of my sermon I want to find out how many of you would be interested in attending a 2-3 hour workshop during which you could take the MBTI or the Kiersey Bates. So be thinking about that as we proceed.

For now, you have your one word: Unity, Devotion, Works, or Harmony. Keep that word in mind as we continue.

On the 1st I quoted to you some of what Peter Richardson, a Unitarian Universalist minister has to say about each of these paths:

"[Those following the Path of Unity] have vision...They thrive on solving problems...They love to exchange ideas... They focus on the task...They seek intellectual clarity...They love speculative theories, models, and systems thinking... They are the foremost change agents and strategic planners."

According to Richardson, followers of the Path of Devotion "focus on the here and now rather than possibilities for the future, in acts of tangible piety and personal service rather than global vision of good. The real, the practical, 'acting locally,' present matters of the heart move them religiously."

Richardson has this to say about what motivates the religious journey of a pilgrim on the Path of Works: "Commitment to the right way; loyalty to the institutions for implementation of that way; order, fairness, and rationality in human relationships; responsibility for the traditions of ethics and law; steady action to maintain the world order from the simplest routines to the most complex administrations of our lives."

Peter Richardson describes the Path of Harmony this way: "Life is an experiment in spiritual discovery and growth; we exist that the possibilities of our human nature may move toward fulfillment for all."

I will remind you of these four paths as we continue.

It's easy to honor the inherent worth and dignity of someone almost anyone would respect - for instance Margarita DeCardenas. She is a health care professional serving Caritas Cuba, a medical clinic operated by the Catholic Church in Havana. Margarita used to work in the government, on a salary. Now she works as a volunteer for Caritas. She bakes cakes to support her family. Who wouldn't honor her inherent worth and dignity - even the most dedicated Marxist.

It's a little more difficult for some to honor the inherent worth and dignity of a person our culture tells us is suspect - for instance Cal Anderson. He was an elected representative in the Washington State legislature. He died of AIDS. He was a gay man. He was a Democrat. Some couldn't honor Cal's affectional orientation, and, therefore, chose not to honor Cal. Some couldn't honor his liberal politics, and, therefore, chose not to honor Cal.

It's very difficult to honor the inherent worth and dignity of those who perpetuate evil deeds or who betray us. I want to nominate four people. In the evil deeds department, Saddam Hussein and Karla Faye Tucker. In the betrayal department, Mary Kay LeTourneau and Bill Clinton. I picked these four people because they are in the news right now. You might want to think about someone you would nominate - perhaps someone from history - Hitler, for instance. Or someone from folklore - the wicked witch in Hansel and Gretel. It doesn't matter who we pick. Our focus will be on how we respond to people whose good side is deeply hidden from us.

As I did last week, I am going to tell you stories about four people walking different paths. I'll begin with Virginia, who is on the Path of Unity. Again, people on this path "have vision and they seek intellectual clarity.

Virginia had read some of Brother David Steindl-Rast's books and enjoyed them because he writes clearly and has a lucid vision of a God of Abundance. When she saw that Bill Elliott had included an interview of the monk in his book, Tying Rocks to Clouds, she read the interview to find out more about him. As with other entries in the book, she was fascinated by the Elliott-Steindl-Rast interview. She felt a deep sense of resonation when she read what makes Steindl-Rast sad. He told Bill Elliott that, "Almost everything that is in newspapers makes me sad. I'm saddened by exploitation, oppression, lies, destruction of our environment, unnecessary suffering, big promises with nothing behind them... Lies make me angry. It makes me angry when, in a democratic country like the United States, only about 50 percent [of those eligible] go to the polls at election time."

Virginia realized that almost everything that she read in the newspapers lately made her sad, especially the hullabaloo in Washington, DC around the Monica Lewinsky affair - or non-affair. She felt betrayed by Bill Clinton. How did he get himself into this mess in the first place? She had decided long ago that the Whitewater investigation was mostly a political move to discredit Clinton. She was appalled at how much public money had been spent so far to sustain Kenneth Starr's independent investigation. But this latest scandal disturbed her. Was it a another trumped up situation, intended to get Clinton, and, by extension Al Gore? Or was it true? If true, she had real troubles with Clinton. As a feminist she believes there is no such thing as consensual sex between two adults when one of them holds power over the other - as between a teacher and a student, a minister and a member of the congregation, a high-level appointed official and his secretary, a president and an intern.

Virginia had such high hopes for Clinton's administration. She admired his intelligence, his willingness to tackle really tough issues, like gays in the military. As a woman on the Path of Unity, she was inspired by his vision of a more inclusive government. Yet, like Steindl-Rast, she feels truly saddened by what she read in the newspapers these days. And she has found herself off balance because of it. The bitterness that is creeping into her vision of the world is coloring her vision of what's going on in her family, at work, and in her church community.

In fact, one of her friends at church spoke to her about her lopsidedness recently. Her friend commented that he usually counted on Virginia to hold up a picture of an ideal world for him, but that now Virginia seemed mired in the muck, and he was saddened by this change in her. He said he was holding her in his prayers.

Virginia is following the Path of Unity. She believes in the Unitarian Universalist first principle. She wants once more see the inherent worth and dignity in Bill Clinton, one of her political idols. She decides to get practical, and realize that Clinton is not the first man in the public eye who has been accused of extra-marital affairs. Why, look at John Fitzgerald Kennedy... and Franklin Delano Roosevelt... and Dwight David Eisenhower... and, for goodness sake, Martin Luther King! If it weren't for Kenneth Starr and the media attention, the Monica Lewinsky alleged affair with President Clinton would not be news.

To help her reorder her thoughts, Virginia types up a quotation from Susan B. Anthony, a 19th century Unitarian she admires. She puts Anthony's words on her bulletin board where they can guide her. A strong believer in the inherent worth and dignity of all people, including all women, Susan B. Anthony said, "If a man's public record be a clear one, if he has kept his pledges before the world, I do not inquire what his private life may have been."

Warren is on the Path of Devotion. This means that acts of tangible piety and personal service have more meaning for him than a global vision of good. Every morning he kneels on his prayer mat and chants. The chant usually allows him to feel the divine part of his heart gently expand, relaxing all the muscles of his body. When this happens, his mind clears, and that which is within his heart can speak to him, giving him direction in his life.

After chanting, Warren moves to his prayer chair where he keeps a notebook with names of people he prays for. Recently he has entered Virginia's name. He is concerned about her pre-occupation with the Lewinsky scandal. Usually she shows better balance. His prayer for her is that she regain her vision of the possible as her focus.

Warren wonders if he should say a prayer for himself. When he spoke to Virginia about her being out of balance, she not only heard what he had to say, she also shared with him her concern that he seemed preoccupied himself with the current crisis in Iraq.

He had to admit to himself that he had demonized Saddam Hussein. The possibility of a ground war in Iraq and the involvement of US troops has brought back a flood of memories. As an Army corpsman in Vietnam, he zipped more than his share of young men into body bags. For many years after the war he couldn't hear the sound of a zipper without shuddering. He took to wearing pajama style pants with a drawstring waist rather than even zip his own pants. Back then he had to walk through his tendency to make malevolent deities out of Ho Chi Minh and Lydon Baines Johnson. Now that he has several years of spiritual practice behind him, he thought he was beyond all that.

During his conversation with her, Virginia reminded Warren that the Path of Devotion calls Warren to hands-on work with others. He decides to sign up once again to help serve meals at the Palmetto Hotel. He finds talking with the people there who are reordering their lives inspiring. He realizes he has been focused too much on his own worries and concerns.

Warren walks the Path of Devotion with help from Virginia. He hopes that his chanting, intercessory prayer and volunteer work will make it possible for him to once more to visualize the good in Saddam Hussein, an act he believes will help bring a peaceful solution to the present stalemate.

Jennifer is a teacher and follows the Path of Works. This means she is loyal to the public education system because it provides a way for her to implement her spiritual practice. She values order, fairness, and rationality in human relationships. Jennifer teaches a combined classroom of fifth and sixth graders. During the school year she works all the time. She is a talented teacher. Savvy parents line up in the school office to lobby for their children's admittance to her classroom. Parents of very active children are especially pleased with her puppy program. Jennifer works with Guide Dogs for the Blind; people who foster puppies before they're old enough to be trained as guide dogs. The children in her class have all had obedience training, so they can help teach the young dogs simple commands. The combination of this training plus the rough and tumble of playing with the puppies gives the very active children both a concrete idea of the value of discipline and a way to get rid of their excess energy.

Lately one of Jennifer's most devoted parents, Eli, has noticed that Jennifer has turned a bit sour. Eli has questioned Jennifer, asked her how she's feeling and if there is something going on in her life with which she is struggling. He is not convinced her "Everything's fine" response is accurate. He knows it's hard for her to express her feelings, that she's a whole lot more comfortable thinking up solutions to classroom problems than delving into her own psyche. He has decided to listen for an opportunity to speak with Jennifer about his concerns at greater depth.

Jennifer did hear the concern in Eli's voice, only she finds it really difficult to share her feelings with anyone. Sometimes she doesn't even know what she's feeling! Lately she knows she's been really, really angry with Mary Kay LeTourneau. She was furious with Mary Kay for violating the educator's code of sexual ethics the first time. And now Mary Kay has gone and done it again. Although she realizes her feelings are not rational, Jennifer is personally embarrassed that she and Mary Kay are both teachers. She's glad Mary Kay got seven years. She deserves to be punished. But she's angry that Mary Kay is back in the news.

Jennifer smiles to herself. Good old Eli! His concern has helped her discover some of her feelings: she's embarrassed and she's angry and, what's more, she feels betrayed. Mary Kay has disgraced the usually good, if not benign, name of women teachers! Perhaps Jennifer will join the Ethics Committee of the local Teachers' Association after all. Maybe it would help her to do some trainings for others teachers around the educator's code of sexual ethics.

Mary Lou is following the Path of Works. She hopes, with Eli's help, refocusing her energy on her classroom, and volunteering for the Ethics Committee will get her to a place where she can forgive Mary Kay and once more feel pride as a woman teacher in a public elementary school.

Eli follows the Path of Harmony. This means that for him all of Life is an experiment in spiritual discovery and growth. He wonders if he stepped over the line by asking Jennifer if something was bothering her. He likes feeling that he is a channel of God's love. He hopes that his concern has helped Jennifer realize that she is dear to a lot of people and that they care about her - people and God. Eli feels God's presence and love often - when he takes his daughter to soccer practice and watches how the coach draws out the best in each girl; when he watches the shadow of an egret flying overhead sail across his lawn; when he listens to anything Keith Jarret plays!

Funny he should be asking Jennifer how she feels. He feels a bit off his feed, too. He realizes Karla Faye Tucker's execution has made him moody. Eli is against the death penalty, and he would have given Karla Faye life rather than death, even if she hadn't had a conversion experience. But it is true the woman has put another face on the death penalty - a white female face. And there's part of him that thinks that's a good thing. Most people think of inmates on Death Row as being like the character in the film "Dead Man Walking" - mean and ugly men. Eli's also aware of his need to feel superior to those who support the death penalty.

Something Jennifer said in passing has helped Eli see that he risks being viewed as a flake and fickle because he has been so silent about the Tucker execution. She asked him if he would come and facilitate a discussion on the death penalty with her kids. He was non-committal. He realizes that he needs to re-center, to focus once again on his work to abolish the death penalty. He will always remember the words of the first man to be executed by the state after the US moratorium on executions ended in 1988. He said, "Society has not found a way to handle people like me yet." That "yet" was the hope which prompted Eli to work for the abolition of the death penalty.

Eli follows the Path of Harmony. With Jennifer's unassuming invitation he may yet be able to reclaim his awareness of Karla Faye Tucker as a person of inherent worth and dignity, rather than as a statistic showing how dreadfully racist and classist our judicial system is.

I've given you brief glimpses of four people, each walking a different spiritual path. I've tried to give you an idea of how they might view our first principle and what spiritual practice might help them gain their balance if they find themselves struggling with the first principle.

Virginia, normally one to hold up a vision of the possible as an NT following the Path of Unity is struggling, like many of us, with all the possible facets of the alleged Clinton scandal involving Monica Lewinsky. Her ideals are a bit tarnished these days, and her positive regard for Bill Clinton is suffering. She hopes to recover her spiritual equilibrium by focusing on the practical side of things and Susan B. Anthony's quotation.

Warren is concerned about reports of a possible invasion of Iraq. His experiences in Vietnam are coloring his usual ability to imagine, if not find, the good in everyone, including Saddam Hussein. He hopes that the steadiness of his prayer life and reconnecting with the people at the Palmetto Hotel, as he follows the Path of Devotion, will help him regain a more hopeful perspective. As an SF, he yearns for a diplomatic solution to the Middle East crisis.

Jennifer is an ST. She follows the Path of Works. She takes pride in her commitment to teaching even the most difficult children and getting positive results. Her morals are beyond question. She is personally affronted by Mary Kay LeTourneau's behavior and challenged to find anything to commend in Mary Kay. Eli's questions have helped her to realize her emotions are mostly inflamed because she and Mary Kay are both teachers. She plans to refocus on her teaching and to serve on the Ethics Committee of her teachers' association as a way to move out of her negative thinking.

Eli follows the Path of Harmony. He is an NF. He finds himself a bit fickle these days concerning his commitment to the abolition of the death penalty. He wishes that the State of Texas had given Karla Faye Tucker a stay of execution. Then he'd be off the hook because folks wouldn't be so focused on the issue of the death penalty. He has made a resolve to take Jennifer up on her invitation to facilitate a discussion about the death penalty with her students. Keeping his attention focused instead of letting it falter will help make him more sure of his spiritual path.

I've used Clinton, Hussein, LeTourneau, and Tucker as illustrations of people whose worth and dignity some of us may find difficult to honor. First principle challenges don't all come through the news, however. Wherever the challenges come from, it's important to look inside at what thinking processes or motivations might be keeping us from recognizing others' worth and dignity.

Some of us are estranged from family members. Why do we cast them in the worst possible light? To make us look better? To dehumanize them so we may feel justified in making demons out of them?

Why do we sometimes pick out certain people to blame at work or in the neighborhood or in the community? Does it help us explain why the larger picture isn't as rosy as we'd like it to be? Because we have our own hidden biases? Because we're not as liberal as we'd like to think we are?

To be liberal means to choose. Someone who is truly liberal chooses his or her responses, based on self knowledge. They learn how to love the parts of themselves they don't like so much - the parts that are easier to identify in other people and dislike out there.

Perhaps Virginia is not living up to her own ideals. Perhaps Warren's chants are partly to shut out his own murderous tendencies. Perhaps Jennifer has felt sexual arousal upon interacting with a particular student. Perhaps Eli has changed his mind about the death penalty and doesn't want to look bad by admitting his about face.

It is these difficult questions and issues with which we grapple as a community of faith. Until we can see our own shadows, and find purpose in them, we cannot always see the inherent worth and dignity in others. Our principles challenge us to be more than knee-jerk liberals.

At the start of my sermon I asked you to think about whether or not you would be interested in a 2-3 hour workshop on the MBTI or the Kiersey-Bates short form of determining your Life Attitude, Perceiving and Judging Functions, and Life Orientation. The workshop would give you an opportunity to determine your Myers Briggs or Kiersey-Bates Type Indicator. Your would learn a little bit about how your type indicator influences your outlook and behavior. Please raise your hands if you would be interested. I don't promise that we will have such a workshop, but if there is enough interest we might.

Please join with me in singing a beautiful hymn, number 130, "O Liberating Rose". Both the words and the music were written by Unitarian Universalists. The text is particularly appropriate for our message today.