“Theology” literally translates to “talking about God,” but I have a more expansive understanding of what “theology” means. All Theology is essentially an attempt to put religious experiences into words, so "theology" for me is how we articulate our experiences of those things in our lives that are of ultimate concern, whether you think of that as "God" or something else.
Below are what I currently feel, at this moment in my life, are my biggest theological influences. I am always learning and growing, so these will no doubt change. My theology is already quite different now than it was even four years ago. These are not presented in any specific order, nor am I limited to these areas, but this will, I hope, help you better appreciate the kind of influences always working beneath the surface as I prepare for my ministry. This is the theology that directs my own life, and that defines for me what it is to be a Unitarian Universalist at this moment in my life.
TL; DR:
I'm a Unitarian Universalist Buddhist, Humanist, Earth-Centered, Liberation-Seeking, Radical Theologian!
Below are what I currently feel, at this moment in my life, are my biggest theological influences. I am always learning and growing, so these will no doubt change. My theology is already quite different now than it was even four years ago. These are not presented in any specific order, nor am I limited to these areas, but this will, I hope, help you better appreciate the kind of influences always working beneath the surface as I prepare for my ministry. This is the theology that directs my own life, and that defines for me what it is to be a Unitarian Universalist at this moment in my life.
TL; DR:
I'm a Unitarian Universalist Buddhist, Humanist, Earth-Centered, Liberation-Seeking, Radical Theologian!
BUDDHISM
"In practicing meditation, we're not trying to live up to some kind of ideal--- quite the opposite. We're just being with our experience, whatever that is.... Awakenness is found in our pleasure and our pain, our confusion and our wisdom, available in each moment of our weird, unfathomable, ordinary everyday lives" (Pema Chodron, When Things Fall Apart).
As I mentioned in my spiritual autobiography, Buddhism has maybe been the one constant in my spiritual journey. I do not personally believe in all the metaphysical teachings of Buddhism (literal reincarnation, hungry ghosts, etc.), but I do believe in Buddha’s teaching that it is not a God who saves us, but we ourselves. I think Buddhism understands human psychology in profound ways the West is only now beginning to catch up with.
I believe the Buddha was correct in claiming that one of the primary reasons we suffer is because of our own greed, hate, and delusions, and to break free of that calls for self-discipline, mindfulness, and a commitment to spiritual and ethical growth. This requires personal commitment, of course, but also community. There's a reason Buddha said that his followers must "take refuge in the sangha" (the community). We can’t do this alone.
My spiritual practice is mindfulness and metta meditation, and seeking to follow the Five Precepts. Point of transparency: I have never been the consistent meditator I want to be, but I try to remind myself when I feel discouraged that Buddhism teaches us to release our attachments, so one of the attachments I’m always working on is an attachment to how my practice “should” look. As one Buddhist monk told me, some times just getting a good nap in is sufficient "meditation" for the day.
I believe the Buddha was correct in claiming that one of the primary reasons we suffer is because of our own greed, hate, and delusions, and to break free of that calls for self-discipline, mindfulness, and a commitment to spiritual and ethical growth. This requires personal commitment, of course, but also community. There's a reason Buddha said that his followers must "take refuge in the sangha" (the community). We can’t do this alone.
My spiritual practice is mindfulness and metta meditation, and seeking to follow the Five Precepts. Point of transparency: I have never been the consistent meditator I want to be, but I try to remind myself when I feel discouraged that Buddhism teaches us to release our attachments, so one of the attachments I’m always working on is an attachment to how my practice “should” look. As one Buddhist monk told me, some times just getting a good nap in is sufficient "meditation" for the day.
RADICAL THEOLOGY
"Ring the bells that still can ring, / forget your perfect offering, / there is a crack in everything, / that’s how the light gets in” (Leonard Cohen).
“Radical Theology” is the theological school I most strongly identify with at this time in my life, enough so that short-hand for my theology these days is to just say "I am a Radical Theologian." Radical Theology grew out of the so-called “Death of God” theologians of the 1960s. These were Christian and Jewish thinkers who, faced with the aftermath of the Shoah (the Holocaust) and World War II, the terror of the nuclear age, and the rapid growth of scientific understanding challenging old beliefs, saw the need for a total rethinking of their traditions from the ground up.
It's through Radical Theology that I am drawn to those spaces where traditional religion and contemporary secularism or humanism intersect (or crash into each other). One of the goals of Radical Theology originally was to ""set an atheist point of view within the spectrum of [religious] possibilities," and I I feel like Unitarian Universalism is uniquely positioned to do this. In many ways we already are. In a nation increasingly pulled apart by religious fundamentalism on one hand and increasing secularization on the other, we have something to offer. That's what being a UU Radical Theologian to me is all about.
I like this explanation of Radical Theology as given by one of my favorite theologians: Peter Rollins:
"[Radical theology] involves a deep critique of any religious/ideological system that promises an escape from doubt and anxiety…. [It] offers an incendiary understanding of faith that has nothing to do with the tired debates between theists and atheists. It uncovers how faith helps us resolutely confront our brokenness, joyfully embrace unknowing, and courageously face the difficulties of life.”
That's why the image above, by Peter Rollins, is of a church burning with the steeple broken off and pointing down. Radical Theology can feel at first like it's anti-religion, but it's really about burning away our false ideas and turning our gaze away from the "beyond" to this life right here, and doing so in a way that is deeply respectful of faith at the same time.
Radical Theology embraces skepticism, includes and celebrates Atheist approaches to religion, is deeply committed to the liberation of oppressed persons, sees the secular world as a source of wisdom for living an ethical life, and is also very eco-centric.
As a UU, I greatly appreciate how Radical Theology tries to move beyond old binary conflicts like “Christian” vs. “Non-Christian” or “Theist” vs “Atheist.” Its point is this: what does it mean to take seriously the ‘brokenness’ and ‘difficulties of life’? Can we truly accept that none of us will ever be perfect, that the work of building a better world never ends, that if there is a God then maybe that God/dess isn't perfect, either? Can we see that sometimes the holiest and most sacred of all places is somewhere that may not seem remotely "religious" at first glance? That’s where my theology intentionally goes: right into those places where we are often most uncomfortable and where things are most "fuzzy." Because that’s where we most need each other. Because the cracks are where the light gets in.
It's through Radical Theology that I am drawn to those spaces where traditional religion and contemporary secularism or humanism intersect (or crash into each other). One of the goals of Radical Theology originally was to ""set an atheist point of view within the spectrum of [religious] possibilities," and I I feel like Unitarian Universalism is uniquely positioned to do this. In many ways we already are. In a nation increasingly pulled apart by religious fundamentalism on one hand and increasing secularization on the other, we have something to offer. That's what being a UU Radical Theologian to me is all about.
I like this explanation of Radical Theology as given by one of my favorite theologians: Peter Rollins:
"[Radical theology] involves a deep critique of any religious/ideological system that promises an escape from doubt and anxiety…. [It] offers an incendiary understanding of faith that has nothing to do with the tired debates between theists and atheists. It uncovers how faith helps us resolutely confront our brokenness, joyfully embrace unknowing, and courageously face the difficulties of life.”
That's why the image above, by Peter Rollins, is of a church burning with the steeple broken off and pointing down. Radical Theology can feel at first like it's anti-religion, but it's really about burning away our false ideas and turning our gaze away from the "beyond" to this life right here, and doing so in a way that is deeply respectful of faith at the same time.
Radical Theology embraces skepticism, includes and celebrates Atheist approaches to religion, is deeply committed to the liberation of oppressed persons, sees the secular world as a source of wisdom for living an ethical life, and is also very eco-centric.
As a UU, I greatly appreciate how Radical Theology tries to move beyond old binary conflicts like “Christian” vs. “Non-Christian” or “Theist” vs “Atheist.” Its point is this: what does it mean to take seriously the ‘brokenness’ and ‘difficulties of life’? Can we truly accept that none of us will ever be perfect, that the work of building a better world never ends, that if there is a God then maybe that God/dess isn't perfect, either? Can we see that sometimes the holiest and most sacred of all places is somewhere that may not seem remotely "religious" at first glance? That’s where my theology intentionally goes: right into those places where we are often most uncomfortable and where things are most "fuzzy." Because that’s where we most need each other. Because the cracks are where the light gets in.
HOLISTIC AND ETHICAL HUMANISM
I consider myself a Humanist in that my theology and religious life are not lived primarily in relationship to any specific idea of God, but instead are oriented towards what makes for human flourishing in this single mortal life. I’ve been a theist for most of my life, so my recent shift to being more of a nontheist is a new direction for me. Isn’t it great that in Unitarian Universalism we don’t have to stay still, but can grow together?
I cherish our tradition's long-standing respect for reason and critical thinking,We human beings, though, are more than just our critical thinking. We are also complex emotional and social beings. Humanism, for me, must be holistic: it must embrace and celebrate all dimensions of our humanity. This includes the emotional and religious dimensions as well .
In addition to being a member of the UU Humanist Association, I am an independent member of the American Ethical Union (AEU) and thus identify specifically as an Ethical Humanist. That means my Humanism is one lived out in ethical community, in a community that is always striving to call each other to be our best possible selves in right relationship with each other and the world. This Ethical Humanist vision shapes my understanding of covenant and our UU commitment to accept one another while encouraging spiritual growth.
I should add that of all Humanist authors I am most strongly inspired by Black Humanism (a Humanism centered on the perspectives and experiences of Black folk). Black Humanists, in my experience more so than the white Humanists I've read, are keenly aware of the body, very attentive to trauma, intensely mindful of what it means to create safe spaces where real freedom is possible for those whose humanity is systemically denied. Black Humanism reminds me how every human living an authentic life is a Humanist-authority, whether a teenage gangsta rapper, a classical European philosopher, a blues singer, a PhD, a wise grandparent, etc. This is Humanism, to me; all of what expresses humanity.
I cherish our tradition's long-standing respect for reason and critical thinking,We human beings, though, are more than just our critical thinking. We are also complex emotional and social beings. Humanism, for me, must be holistic: it must embrace and celebrate all dimensions of our humanity. This includes the emotional and religious dimensions as well .
In addition to being a member of the UU Humanist Association, I am an independent member of the American Ethical Union (AEU) and thus identify specifically as an Ethical Humanist. That means my Humanism is one lived out in ethical community, in a community that is always striving to call each other to be our best possible selves in right relationship with each other and the world. This Ethical Humanist vision shapes my understanding of covenant and our UU commitment to accept one another while encouraging spiritual growth.
I should add that of all Humanist authors I am most strongly inspired by Black Humanism (a Humanism centered on the perspectives and experiences of Black folk). Black Humanists, in my experience more so than the white Humanists I've read, are keenly aware of the body, very attentive to trauma, intensely mindful of what it means to create safe spaces where real freedom is possible for those whose humanity is systemically denied. Black Humanism reminds me how every human living an authentic life is a Humanist-authority, whether a teenage gangsta rapper, a classical European philosopher, a blues singer, a PhD, a wise grandparent, etc. This is Humanism, to me; all of what expresses humanity.
LIBERATION THEOLOGY
“If you have come here to help me you are wasting your time, but if you have come because your liberation is bound up with mine, then let us work together.”
(Lilla Watson)
(Lilla Watson)
Liberation Theology is a theology that always seeks to center and prioritize (A) the voices and experiences of the oppressed, and (B) their liberation. There are many forms of Liberation Theology, but I am most well read in and most influenced by Black and Queer Liberation Theologies.
As a white person, Black Liberation Theology has been earth-shattering. Time would fail me to go into all of the ways this thinking has shaken me up and pushed me hard. Suffice to say that if we're going to put Black Lives Matter banners on our church buildings, then the collective wisdom of Black people, whether religious or humanist, should be honored in our worship and in our pulpits.
I don't necessarily identify personally as a "liberation theologian," because liberation theology tends to posit a very literal God and is often heavily Christo-centric, and I prefer a theology that is more expansive and inclusive. However, Liberation Theology remains a major influence on me, perhaps because it emphasizes that in the end the work of liberation is more important than abstract arguments about God. With this I am in total agreement.
As a white person, Black Liberation Theology has been earth-shattering. Time would fail me to go into all of the ways this thinking has shaken me up and pushed me hard. Suffice to say that if we're going to put Black Lives Matter banners on our church buildings, then the collective wisdom of Black people, whether religious or humanist, should be honored in our worship and in our pulpits.
I don't necessarily identify personally as a "liberation theologian," because liberation theology tends to posit a very literal God and is often heavily Christo-centric, and I prefer a theology that is more expansive and inclusive. However, Liberation Theology remains a major influence on me, perhaps because it emphasizes that in the end the work of liberation is more important than abstract arguments about God. With this I am in total agreement.
TRANSCENDENTALISM & EARTH-CENTERED SPIRITUALITY
"I brought my spirit to the sea;
I stood upon the shore.
I gazed upon infinity,
I heard the waters roar.
And then there came a sense of peace,
some whisper calmed my soul.
Some ancient ministry of stars
had made my spirit whole."
(Max Kapp, "I Brought My Spirit to the Sea," Hymn #4 in Singing the Living Tradition)
I stood upon the shore.
I gazed upon infinity,
I heard the waters roar.
And then there came a sense of peace,
some whisper calmed my soul.
Some ancient ministry of stars
had made my spirit whole."
(Max Kapp, "I Brought My Spirit to the Sea," Hymn #4 in Singing the Living Tradition)
I love Unitarian and Universalist history, and my favorite period of our history is the Transcendentalists. Mystics like Ralph Waldo Emerson, Henry David Thoreau, and Margaret Fuller combined deep poetry, love of nature, mindfulness, and an openness to the wisdom of all the world's religions, to create something that continues to inspire me. I turn again and again to their works. All the Transcendentalists (including the lesser-knowns and the ones who were, frankly, a bit kooky) are a bit of an obsession of mine.
The Transcendentalists were deeply open to the Web of Life. As Emerson put it, "In the presence of nature, a wild delight runs through [us], in spite of real sorrows." This speaks to the part of me that was once Neo-Pagan. Though I no longer identify as Pagan, that spirituality's strong emphasis on an earth-centered faith, where the body and all living things are the center, not abstract metaphysics, that continues to shape me. Along these lines I am also thinking a lot these days about indigenous spirituality, and how the important work of decolonization means "re-indigenizing" ourselves, rediscovering a way of life as authentically connected to the Land as our ancestors were (while honoring who we are now). I think a lot about my Celtic and Cherokee ancestors, and how they centered the earth in their own faith. What this might look like for me at this stage of my life is something I am still exploring.
The Transcendentalists were deeply open to the Web of Life. As Emerson put it, "In the presence of nature, a wild delight runs through [us], in spite of real sorrows." This speaks to the part of me that was once Neo-Pagan. Though I no longer identify as Pagan, that spirituality's strong emphasis on an earth-centered faith, where the body and all living things are the center, not abstract metaphysics, that continues to shape me. Along these lines I am also thinking a lot these days about indigenous spirituality, and how the important work of decolonization means "re-indigenizing" ourselves, rediscovering a way of life as authentically connected to the Land as our ancestors were (while honoring who we are now). I think a lot about my Celtic and Cherokee ancestors, and how they centered the earth in their own faith. What this might look like for me at this stage of my life is something I am still exploring.
UNIVERSALIST HOPE & THE BELOVED COMMUNITY
"I feel the suffering of millions.
And yet, when I look up at the sky,
I somehow feel that everything will change for the better,
that cruelty too will end,
that peace and tranquility will return once more."
(Anne Frank)
And yet, when I look up at the sky,
I somehow feel that everything will change for the better,
that cruelty too will end,
that peace and tranquility will return once more."
(Anne Frank)
We don't know enough to despair.
Did it occur to Rosa Parks that her refusing to move that one day would change history? Did the drag queens and poor homeless gay youth at Stonewall have any idea that this one night they resisted police abuse would some day lead to marriage equality?
History is filled with moments when everything changes, and it often all pivots on a single act that, in the moment, no one could have predicted would be so important or meaningful. You and I have no way of knowing when we take a moral stand that it will not be one of those pivot moments. That's why I hope. I don't know enough to despair.
Universalists said that in time all humans will be saved and all evil overcome. That is a very bold claim. I do not believe, like they did, that God will intervene to do this, but their vision of a future where all are loved, isn't that worth moving towards? That's why I am firmly committed to the concept of "The Beloved Community." The Beloved Community is a vision that has never quite arrived, but sometimes, when we pay attention, we can glimpse it. A community where everyone knows they are beloved, and from that place of knowing I am loved I am able to love other totally in return. Sometimes, when we least expect it, we create this. Let us do it even more. We're not there yet, but I do believe we are on our way.
*
Images from top to bottom...
* The flaming chalice from the church why I did my internship: First Parish Church in Weston, MA. Photo by myself.
* A statue of Buddha from 4 Quarters Farm, where I annually attended the SpiralHeart Summer Intensive ("Witch Camp"). Taken in June of 2014. This Buddha was very close to where I tented that week.
* Art by Peter Rollins, from the "Atheism for Lent" program I participated in during Lent of 2019 and 2020. .
* A picture of me preparing for a Zoom worship service, wearing my Humanist stole.
* One of the "Black Lives Matter" signs we put up during my time at UU Falmouth, in solidarity with a local family who had their sign stolen. We went through three signs, as ours were routinely stollen as well. Though these signs were not large, they gathered a lot of attention. We were the only faith community in our town to participate at first, in 2018. In fall of 2020, we were joined by the Falmouth Jewish Congregation.
* A candid shot of me contemplating while I stare out into the ocean not far from our former home on Cape Cod. Taken by my husband, Amotz.
*During Pride Month, a large rainbow banner surrounds the Meetinghouse at UU Falmouth. This is from the front panel, which hangs over the awning, greeting those coming inside. Working to fundraise for this high quality banner, and how much of a landmark it has become in that seaside town every year, is work I am very proud of.