A Call to Love With Our Feet

September 13, 2010

liberty walkSeptember 11th is a difficult anniversary. “Love” is perhaps the last word we might associate with that day.

On September 11th, 2001, I was fourteen-years-old and ignorant to a lot of what was happening in the world outside of my home of Minnesota. That day was a wake-up call to me, to be more aware of what was happening outside of my own context. To listen more and to learn more. But love was far from my heart.

Nine years later, we are experiencing another wake-up call. The call is the same: we must listen more and learn more. And, with a surge in anti-Muslim sentiment and hate crimes enveloping our nation, love again seems far from our collective hearts.

On Saturday, September 11th, 2010, I participated in a day of prayer and reflection. Granted, I did not pray, but I was glad to be there among those who do. On such a day, little else seems more appropriate than prayer or reflection.

On the ninth anniversary of 9/11, at that day of prayer and reflection, I listened to a woman who was in Lower Manhattan on the day of the attacks reflect on her experience. Through tears, she recounted the horror and fear she experienced that day. But she added that 9/11 was a wake-up call to her: it was a call to love more, not less. She spoke of her God’s vision of inclusion and integration for all people; it was a message I carried with me when I hit the road for New York City just an hour later to attend Religious Freedom USA‘s Liberty Walk: An Interfaith Rally for Religious Freedom.

Ibrahim Abdul-Matin

Ibrahim Abdul-Matin

Yesterday, September 12, 2010, was a rainy day. In spite of the rain, at least 1,000 people came out to march for religious freedom in support of the Cordoba Initiative‘s Park51. We gathered at St. Peter’s, the oldest Catholic church in NYC, to listen to speakers including the Rabbi Jeremy Kalmanofsky, Father Kevin Madigan, Religious Freedom USA founders Joshua Stanton and Frank Fredericks, author and environmentalist Ibrahim Abdul-Matin, Auburn Theological Seminary President Rev. Katharine Henderson, and Charles Wolf, who was the husband of a 9/11 victim. After being inspired by their calls for inclusion and interfaith cooperation, we took to the streets.

It was a cold and rainy day, but as a diverse group of people of all faiths and none at all walked the streets of NYC arm in arm with flags in hand, it felt like a moment of transformation. It was not “us” supporting “them” — it was all of us, together, walking in hope and mutual loyalty. We were listening. We were learning. We were loving one another.

One man stopped us and asked what we were marching for. When we explained that we were walking for religious freedom, particularly in support of the Cordoba Initiative’s Park51, he scoffed and said, “The whole country’s against you!”

In one sense, he’s right: the road to religious freedom in America has been long and it will continue to be. But he also couldn’t be more wrong: pluralism will prevail. Those of us who walked the NYC streets that day proved it.

liberty walk programOur nation will heal from the wounds we sustained on September 11th, 2001, but we must do so together. Let us extend the call to be more than it is. It is not enough to listen more and learn more – we must, as both a survivor of 9/11 and a crowd of people walking in interfaith solidarity taught me, love more.

The Rabbi Abraham Joshua Heschel once said of his interfaith efforts for the Civil Rights movement: “When I march in Selma, my feet are praying.” At the Liberty Walk, a group of people marched for religious freedom. And though I am a Secular Humanist who does not pray, truly it felt like all of our feet joined together in a common call: to listen more, learn more and, above all, to love more.

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This is the second of at least two reflections on the Common Grounds interfaith environmental retreat. Chris wrote these on the worst Megabus ride of his life and, in the spirit of the busy life he bemoaned in his first reflection, is uploading them on this lunch break.

As I reflected on in my last post, I recently spent a week in the woods with a cohort concerned with interfaith approaches to ecological efforts organized by the Chaplaincy at Yale University, Hebrew College and Andover-Newton Theological School. The speakers were remarkable and included Forum on Religion and Ecology co-director Mary Evelyn Tucker and Policy Advisor for the New York Mayor’s Office and author of Green Deen Ibrahim Abdul-Matin. All who presented were engaging and interactive, but one exchange in particular really stuck with me.

art greenDuring an afternoon session we were privileged with the presence of the brilliant Rabbi Arthur Green, a prolific author and Professor of Jewish Thought at Brandeis University and dean of the Rabbinical School at Hebrew College. As a part of his conversational session, Rabbi Green detailed his story of being raised in a culturally Jewish but religiously Atheistic home — I’ll do my best to accurately represent it here. Around the age of 10, Rabbi Green experienced an internal transformation and converted to religious Judaism. He became captivated by the so-called “religious questions” of life. Then, after several years, he began to realize that he didn’t buy into a theology of God and abandoned his faith. But a few years later he returned to the religion, wanting to continue wrestling with the questions that drew him to religious vocation in the first place. He has been working as a Jewish leader ever since. But it was the questions that religion seeks to answer that brought him back, not a belief in a personified God.

As I sat there listening, I experienced a sensation that can only be described as a close cousin to religious experience. In Rabbi Green — a Jewish man much older than myself who was ordained as a Rabbi in 1967 and studied under renowned civil rights activist Rabbi Abraham Joshua Heschel — I saw a mirror. This man’s story eerily echoed my own. He was, in a way, telling my own story to me. Hearing him speak, chills ran up my spine and my eyes nearly welled. I tried to gauge my surging and strong emotional reaction but was at a loss. Why was this happening to me? So we had similar experiences. “So what.”

Though I wasn’t sure what I wanted to say, I knew I had to say something. I raised my hand and, voice a bit shaky, gave him a brief synopsis of my religious history — my conversion at the age of 11 to Evangelical Christianity and the moral and communal impulses that predicated that identification move; how I left the tradition after some years of wrestling with problematic theologies that ultimately left me unable to reconcile the doctrinal postulations of religion with my own lived reality; and an eventual commitment to align with religious communities in their social justice efforts without a historical tradition of my own. I identified the significant parallels in his story and mine, and then posed a question: did he think one who is interested in the “questions of religion” and in relating to and utilizing its language, such as he and I both, had to work from within? I explained that I too had found traditional notions of a personified diety to be fundamentally limited and particular structural elements of religion too restrictive. But like Rabbi Green, I continued that I also wanted to address the questions of religion within my work — on my own, in organizing moral secular communities, and in coalition with others equally concerned (aka the religious) — but from outside of traditional religious paradigms. So I wanted to know: why had he decided that, for him, that could only be done from within a tradition? Do you need to be religious to engage the “religious questions”?

Rabbi Green responded that he wanted to be ancestrally rooted in a way that allowed him to employ the richness of religious rhetoric and story; to immerse himself in the “echo chamber” of a tradition that would allow him to evoke and speak from thousands of years of moral history — and then demonstrated this by contrasting a goosebump-inducing articulation of the story of Cain and Abel to a standard “secular” story of betrayal. After he did I could see why it would be easier to illuminate such mores within the historicity of a particular tradition, but I hypothesized that his ability to return to religion might have had something to do with the fact that he was raised around Jewish traditions and language. For him, it was second nature. But I grew up in a secular context and so there was nothing for me to “return to” after I left religion. Bouncing back into Christianity as a non-theist, or adopting another brand of non-theistic religiosity — which admittedly I tried with stints as a Buddhist and God-as-metaphor Christian — just seems co-optive and dishonest for me.

I guess I’m just interested in broadening the echo chamber to incorporate all people, all traditions, and all stories — and I think Rabbi Green is too, or else he wouldn’t do the work he does in the way he does. But I also believe that we are in a place culturally that we were not when Rabbi Green was coming into adulthood. Today individuals without a belief in God can openly engage the questions posited by religion, both taking the conclusions religion has amassed seriously and adopting secularism as a base. This is perhaps why I never became a Unitarian Universalist, which seems like it should be a natural fit in its permittance of non-theism but still feels personally inauthentic to me.

We secularists can adopt religious forms like community, service, story and ritual, but apply them to a secular model that is separate but engaged. This engagement means that we can and should perform these endeavors in communion with religious people, stories and ideals — and in doing so we can more effectively lift up the important moral issues of our time, such as the ecological imperative we tackled at Common Grounds. I believe that today we are well situated to engage from without, establishing our own moral frameworks and language that run parallel to those of the traditionally religious. Perhaps in doing so, this dichotomy of within and without will dissolve altogether. But until that day comes, I’ll be trying to think of a “secular story” that can come close to Rabbi Green’s telling of Cain and Abel. Anyone up for the challenge?

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