Thursday, March 01, 2018

Mental Illness and Gun Fundamentalism

Los Intocables (The Untouchables) Erik Ravelo (2013)

Within hours of the latest mass carnage in a public space in America, one of the students from Marjorie Stoneman Douglas High School, his younger brother by his side, was interviewed by a CNN reporter. His affect suggested he might have been in shock, registering little visible emotion in the face of a blood-sodden atrocity. His voice lacked any inflection as he offered his response to the shooting in a virtual automaton state:

This is a problem of mental illness, not guns. 

Perhaps it should not be surprising that an event as overwhelming as this latest massacre would defy thoughtful response on the spot. But the loss of 17 souls to an act of home-grown terrorism surely merits more than canned talking points.  

Homes with Lessons, Rules and Guns 

The next day a friend of mine from high school posted an article on Facebook from the Florida Teacher of the Year on her own Facebook account. Recognizing that Facebook is by definition a form of social media and not formal writing, it's fair to note that her rambling response is not particularly well written. Even so, the thoughts of Kellie Guthrie Raley merit consideration.

Raley begins with a dualism which breaks the world into realms of light and dark: “OK, I’ll be the bad guy and say what no one else is brave enough to say.” Of course, holding a divergent opinion does not make its holder “a bad guy” any more than sharing a majority’s opinion makes one “a good guy.” That’s a rather childish form of reductionism which sums up complex human beings by a single judgment. Moreover, the fact that others might not share the speaker’s opinion does not make them timorous, it simply means they do not agree.

Raley said that she was raised in a household with guns, a household marked by strong parental control and expectations. She remembers her childhood as a process of learning “respect for human life, compassion, rules [and] common decency.” As such she said that she would never have dreamed of shooting anyone with her father’s guns.

Assuming such is true, her parents are to be commended. Teaching children compassion and respect for human life is vital to a healthy society. Learning to follow rules is an expectable childhood task even as those rules may need to be questioned once the child has matured sufficiently to inquire into their reasonableness. Such, indeed, is the stuff of “common decency.” 

However, Raley is perhaps unwittingly engaging in a common logical fallacy here that sees her own life experience as somehow normative for everyone else. It goes something like this: Everyone’s family is like mine or they ought to be and if they aren’t, there is something wrong with them.

The reality is that not all households with guns are marked by lessons in human dignity or rules that regulate the behaviors of its occupants. It is hard to know if Raley’s experience even represents the majority of gun-owning households in America - now only about 30% of the total households in the country - but the fact that so many of our murders and suicides arise from the context of armed households suggests that Raley’s benign experience is hardly normative for gun-owning Americans in general.

I also grew up in a home where we were taught respect for human dignity, compassion and the need to follow rules. It was also a household with several guns. My Dad and my brother were hunters. The guns were carefully stored and hidden out of sight of those who entered our home.

But that did not prevent those guns from being stolen when burglars broke into my parents’ home while they were on vacation. My Father bought new guns only to have them stolen in a second break-in a couple of years later along with the contents of their deep freeze. My greatest fear during those years was that my parents would come home while a burglary was in progress and die from wounds inflicted by their own guns.

Raley ends her post with this statement:

Until we, as a country, are willing to get serious and talk about mental health issues, lack of available care for the mental health issues, lack of discipline in the home, horrendous lack of parental support when the schools are trying to control horrible behavior at school (oh no! Not MY KID. What did YOU do to cause my kid to react that way?), lack of moral values, and yes, I’ll say it-violent video games that take away all sensitivity to ANY compassion for others’ lives, as well as reality TV that makes it commonplace for people to constantly scream up in each others’ faces and not value any other person but themselves, we will have a gun problem in school.

In addition to her critique of parenting and the lack of support for teachers – a critique that my own experience as a teacher and surveys of teachers nationwide would suggest is well-founded - Raley points to mental health care, degrading television programming and media modeling violent behavior as reasons why there is “a gun problem in school.” In contrast to the young man at MSDHS, Raley has identified most of the problem here.

But that makes even more striking her failure to name the elephant in the room - the role a failed gun policy plays in the context of the social pathologies she so readily decries. Why is that?

Fundamentalism Stops a Working Mind

I am currently reading a work by Episcopal seminary professor Pittman McGhee entitled The Invisible Church: Finding Spirituality Where You Are. One of the unexpected benefits of reading this work is McGehee’s insightful discussion of fundamentalist thought. I have long been a student of religious fundamentalism since my days in seminary. McGehee’s articulation of the cognitive processes of fundamentalism is very helpful for looking at the current questions regarding gun violence.

At its heart fundamentalism is inevitably a perversion of that from which it springs. It seeks to cast complex, multi-faceted concerns in simplistic, reductionist ways. In essence, fundamentalism is an attempt to avoid complexity and wrestling with ideas which prompt ambiguity, ambivalence and anxiety in response.

Nowhere is that clearer than in the discussion around what is clearly a failed gun policy in the United States.

Before the bloodstains of his classmates had even dried, the young man at MSDHS had rattled off on cue the same reductionist talking points of the NRA provided its paid agents in the halls of Congress and legislatures like Florida’s, and its mouthpiece in Fox broadcasting. In so doing, he unwittingly serves as a spokesperson for a fundamentalist approach, offering simplistic responses to complex issues which largely scapegoat negatively caricaturized individuals (them) while refusing to even consider any kind of social responsibility (us).

This fundamentalist slant is readily evident in the NRA’s construction of the Second Amendment. It was never intended to provide a self-imposed “right” to take guns into restaurants, churches and schools, to reduce our public sphere to an armed battle zone. It was never intended to require teachers to be armed body guards. Its Framers intended this amendment to insure an armed militia could protect a fledgling independent nation which at the time lacked a standing army. It was intended, in the words of the Preamble which precedes it, to “provide for the common defence….”

All fundamentalism operates out of a selective literalism. It avoids context like the plague and seizes upon selected aspects of complex understandings, taking them literally to the detriment of the understandings themselves.  Gun fundamentalists completely ignore the entire first half of the amendment and then claim it provides them an individual right to bear any arms they choose without regard for anyone or anything else.

There is no small amount of unacknowledged intellectual dishonesty in such tortured readings.

A Culture Which Breeds Mental Illness

My friend who posted the teacher’s Facebook entry said she was “[h]appy to see a respected educator "telling it like it is" even if the truth is not "popular!" While Ms. Raley has certainly offered her perspective of the situation, raising a number of points meriting  consideration, reducing gun violence to bad parenting and vague references to “mental illness” is na├»ve on a good day, deadly on most others. It is hardly “the truth,” in the sense of the oath taken in courts: “…the whole truth and nothing but the truth…”

But both she and the young man raise an important point. “The Truth” is that mental illness is an important part of this complex picture. And there is a good reason for that.

We live in a pathogenic culture. It is marked by hyper-competitiveness and hyper-individualism. We maintain an economic system that tends to benefit the few at the expense of the many. It is a system that destroys community while pounding us with notions that our self-value depends on the amount of material goods we amass.

As a result we experience ourselves as atomized individuals who rent identities with increasingly abbreviated shelf lives from manufacturers of consumer goods and services. Most of us have no idea who we truly are and prefer to remain far too distracted to find out. We live the unexamined lives that Plato long ago warned us were not worth living.

We also long ago traded in our roles as citizens whose informed decisions guided our republic for roles as docile, obedient consumers. This allows oligarchs and corporate magnates to make decisions for us regarding the most basic aspects of our lives from health care to internet access to criminal justice.

The truth is, our culture does not make us happy, it makes us anxious. Worse yet, we feel powerless to change it.

Such a culture breeds mental illness.

Do We Really Care About Mental Illness?

Even so, we should not be deceived by the talking points from the gun industry into thinking that those who point to mental illness as “the problem” really care about it.

Many of the same people who repeat simplistic talking points in response to the now expectable slaughters in public spaces are those who helped elect a pathologically narcissist president whose own rhetoric is riddled with violent, dehumanizing imagery. Among his first acts in office, he signed legislation making it easier for mentally ill people to purchase guns.

They have elected lawmakers who have gutted spending on mental illness at the state and federal levels insuring that many of the mentally ill end up on our city streets as homeless people. If mental illness were really a concern, it’d be a much higher priority in our spending than prisons, highways and ever more tax breaks for the wealthy.

The bottom line as to how seriously we take mental illness is most evident in how we have dealt with the events leading up to the Parkland slaughter. If we truly believed that Nicholas Cruz was too mentally ill to purchase a gun, he would never have had one.

A well documented history of run-ins with school, child services and law enforcement in South Florida reveals that we actually knew this young man was seriously ill long ago. Yet his needs went untreated even as he was permitted to legally purchase the weapon of war with which he decimated his former high school.

Now we will demand the blood of this same mentally ill man when he finally comes to trial. The fact an offender is mentally ill is rarely an effective barrier against a blood thirsty America which routinely confuses revenge with justice. We tell ourselves that killing our killers will somehow deter killing even as the states that kill their offenders continue to register the highest murder rates. How many more Nicholas Cruzs, oblivious to the potential for their own deaths as they carry out an atrocity, are out there waiting for a trigger event to set off a bloody rampage?

A Complex Truth Demands a Complex Response

If we truly want to look at “the Truth” we must look at all the aspects of this reality that confronts us. As Kelly Guthrie Raley has so ably observed:

·         It is true that we wean our children on a mass culture whose media teaches them that violence is an integral part of their lives and thus expectable.

·         It is true that we have often failed to teach our children respect for one another and for their teachers and schools.

·         It is true that our addictive social media with its disinhibiting anonymity encourages some of the worst of human behaviors in which concern for human dignity is lost.

·         It is true that we live in a society which models brutality and blunt force as the means of problem resolution at every level from our city streets to our prisons to our foreign policy

·         And it is true that even as our culture generates no small amount of mental illness in the process it provides little means of dealing with the same.

But it is precisely because we live in such a pathogenic culture with little means or will to address the mental illness it routinely produces that our current gun policies – which were always questionable in terms of their rationality – must be changed. And we must refuse to let fundamentalists set the terms– a phenomenon known as the Overton Window - for our discussions of those changes.

Fundamentalism often expresses itself in extreme arguments: If we restrict any guns they’ll all be taken away the slippery slope logical fallacy. We can either have liberty with no obligations to society or we can have a totalitarian statethe false dichotomy logical fallacy. Neither of those assertions - just two of many logical fallacies like it (see link below) - are defensible. 

This issue is far too important to resort to tired, fallacious non-arguments in dealing with it. Nothing worth considering comes in sound bites.

“The Truth” is

·         It is quite possible to designate weapons of war as off limits for the general public as virtually every modern industrial society on the earth has long since done.

·         It is quite possible to regulate the purchase of guns and ammunition in ways which insure public safety including waiting periods, permits and background checks.

·         And it is quite possible that even as we protect the rights of hunters and shooting ranges as well as the average owner of hand guns within the homes they would protect with them, we can regulate their use in terms of time, place and manner just as we regulate First Amendment rights such as expression and assembly.

This is called common sense gun control. It is the mark of a mature, civilized society. At the same time it honors a 200 year history of gun ownership in America, it reflects the context in which guns can and should be purchased and used today. And as the families and friends of the 17 souls lost in the bloodbath at Parkland now painfully know, it is an idea that is long, long overdue. 

But don't just take my word for it. 

Here are some columns that might shed a little more light on the subject. 

"The democratic principles of the Second Amendment have been replaced by market principles whereby gun ownership trumps human freedom. Owning the thing becomes that which we cling to while genuine erosions of our freedoms occur whether or not Americans own guns.  America's freedom fundamentalism impervious to death

A view from Australia, a modern industrial nation which rid itself of automatic weapons after the first school shooting:   Gun Fetish: Misreading the Right to Bear Arms

"Like its religious counterpart, gun-rights fundamentalism views society through a simplistic filter, populated, in LaPierre’s nauseating catchphrase, by 'good guys' and 'bad guys.' Antonin Scalia And The Clear And Present Danger Of SecondAmendment Fundamentalism

And finally, a list of 13 logical fallacies commonly used as responses to calls for common sense gun control. Of course, that does presume that reason actually has a place in this discussion. Thirteen Failures of Reasoning in theGun Debate

Harry Scott Coverston
Orlando, Florida

If the unexamined life is not worth living, surely an unexamined belief system, be it religious or political, is not worth holding. Most things worth considering do not come in sound bites.

For what does G-d require of you but to do justice, and to love kindness, and to walk humbly with your G-d? (Micah 6:8, Hebrew Scriptures)

Do not be daunted by the enormity of the world's grief. Do justly, now. Love mercy, now. Walk humbly now. You are not obligated to complete the work, but neither are you free to abandon it. - Rabbi Rami ShapiroWisdom of the Jewish Sages (1993) 

 © Harry Coverston 2018

Thursday, February 15, 2018

Transfiguration – The G-d at the Core of All Being

[ A sermon offered Sunday, February 11, 2018 at St. Richard's Episcopal Church, Winter Park, FL]

In today’s Gospel, the writers of Mark relate a story that appears in at least two other gospel accounts, a story that has come to be called the Transfiguration. While the church observes a Feast Day of the Transfiguration in August, the version found in Mark is used on this last Sunday of the Epiphany in conjunction with a lesson from II Kings on the ascension of the prophet Elijah to heaven.

It is important to set the context for this story to understand it. In Mark’s account, Jesus has spent the last few days in the region north of the Galilee healing the deaf and the blind, exorcising the possessed, feeding the multitudes and wrangling with Pharisees trying to trip him up. Jesus is tired. He needs to retreat from the crowds to recharge and refresh. And so he goes with Peter, James and John up a high mountain, apart, by themselves, leaving behind the rest of his disciples.

This is a pattern we see frequently in Jesus. His life reflects alternating times of intense engagement of the public followed by periods of withdrawal into the desert to spend time in silence, solitude, time alone with G-d.

Who is this Jesus?

There is an additional element of context that must be mentioned to make sense of today’s passage. In the preceding chapter when Jesus and the disciples are en route to the villages around Caesarea Phillipi, he asks them: “Who do people say I am?” The disciples report that people think he’s John the Baptist come back from the dead or perhaps Elijah, returning to earth from heaven. Jesus then turns the question to them: “Who do YOU say I am?” Peter replies that Jesus is the one anointed by G-d to redeem Israel and Jesus mysteriously tells him, “OK, Peter, you got it right. But don’t tell anyone.”

There are two aspects of this interaction that are apparent. One, no one really knows quite what to make of Jesus. And two, his disciples are just beginning to understand who this incredible human being they have been called to follow really is.

Perhaps like me, you can relate to this. I have spent most of my life trying to grasp who this Jesus really is - this figure who fascinates me, puzzles me, elates me and sometimes frightens me. Even as I find that much of the theological baggage developed over time surrounding Jesus has become less and less compelling to me, this enigmatic Judean peasant, prophet, healer and wisdom teacher continues to draw me ever more strongly to follow his Way as best I can know it.

G-d Revealed on a Mountaintop

The events reported on this high mountain top are central to my understanding of who Jesus is. In seminary I was privileged to take a Christology course from a Franciscan scholar named Kenan Osborne. We Franciscans have always had a slightly different take on the Jesus story but what he said in class that day about the Transfiguration would change my view of Jesus forever.

Osborne said “Jesus profoundly trusts the G-d he calls Abba, Daddy. He is so radically open to G-d that the aspects of his Self fall away. In that absolutely transparent moment, the G_d who is at his core shines through. And in Jesus we see G-d.”

While the Christian tradition will later equate Jesus with the G-d he calls Father and even later add a Holy Spirit to that equation in the development of Trinitarian theology, Jesus never really says that about himself. Osborne’s understanding of the Transfiguration recognizes Jesus to be the Revealer of G-d. And when we look at the Transfigured Jesus we, too, see G-d.

This version of the Transfiguration told by Mark includes the appearance of a long dead Moses and the prophet Elijah who never died, ascending into heaven in a fiery chariot in today’s Hebrew Scripture lesson. Mark’s choice of these figures is not accidental.

He is dipping into the inkwell of Hebrew tradition to tell this story. Moses is the personification of the Jewish law and Elijah represents the venerable Hebrew prophetic tradition. For Mark, Jesus is the seal of the law and the prophets. The cloud overshadowing these figures references the shrouding of Mt. Sinai when Moses is receiving the 10 Commandments. And the appearance of Elijah references Hebrew scripture which taught that Elijah would return to earth when the resurrection of the dead was imminent.

The reaction of the disciples to this event is somewhat predictable. Peter said, “This is great, Jesus! Let’s build three shelters here so we can stay up here with these holy men forever!” These are two of the greatest figures in the Hebrew tradition and they have come to be with their own spiritual leader, Jesus. It’s hardly surprising that the disciples – like us – would want this moment to last forever.

Famed psychologist Abraham Maslow described unexpected peak moments of spiritual insight and revelation as mountaintop experiences. They lift us out of our ordinary lives to places we never dreamt we could be. But it is impossible to remain at the mountaintop. Practical considerations for food and water aside, mountaintop experiences are designed to enlighten us, to illuminate our ordinary lives, to serve as turning points. Indeed, in our story today the voice of G-d emanating from the clouds reminds us that we need to learn from this experience and then get on with our ordinary lives: “This is my Son, the Beloved: listen to him.”

And Jesus has a lot to tell us in this story. 

The Divine Core of Being

The first lesson has to do with the setting. If we are to hear the voice of G-d speaking to us, we must make it possible to listen. We live in a din of noise and constant distraction. It’s sometimes difficult to hear others speaking to us across a room, much less become aware of the meditations of our hearts. The scientists who study the human brain report that we need silence for our brains to regenerate and to engage in any kind of reflection that is anything other than superficial. The high mountain and the desert are physical reminders of the very human need for silence and solitude, time alone with G-d. The example of Jesus is telling us how critical this is.

The second lesson is that our spiritual journeys are ongoing. It is tempting to erect doctrinal structures to house belief systems and presume our spiritual development is completed once we have bought into those beliefs. But we can’t just stay at the mountain top. Healthy spiritual development is an ongoing process. In today’s story, Jesus calls us to keep engaging that journey.

But it is the third lesson that is most critical. As Kenan Osborne said, Jesus is the revealer of G-d. It is when Jesus becomes so open to the will of G-d that he becomes transparent that we see G-d in him, at the very core of his being. But it is not just at the core of Jesus’ being that G-d is found.

Franciscan alternative orthodoxy teaches that all of us come from G-d, we exist in G-d and ultimately we return to G-d. At the core of our very being we are connected to the G-d from whom all that exists has come. That connection has always been there from the moment we took our first breath. And while we may not have always been aware of that connection, perhaps ignored it - even rejected it -  our connection to the G-d who created us has always been there. And there is nothing any finite human being could ever do that could sever the connection created by an infinite G-d.

Repenting from Notions of Separation

Sadly, much of the doctrine within the Christian tradition has centered on notions of disconnection from G-d – a fall from grace in a mythological garden whose stain has infected all human beings ever since. As a result, most of our visions of G-d have focused on a deity who was angry with us and ready to punish us. Wars have been fought over how to reconnect to G-d, how to save souls from eternal damnation, and over the exclusive way to get to heaven.

So what Jesus reveals to us in the Transfiguration is good news indeed. We do not need to correctly guess the one high stakes theological formula to be connected to G-d. That connection has always been there. We do not need to be adopted by G-d. We do not need to grovel or pummel ourselves. Contrary to what Rite I suggests, all creatures of G-d are, indeed, worthy to gather up crumbs under the table.

What we must repent from is the notion that we have ever been separated from our Creator, no matter how intensely we may have believed it or experienced that to be true. We must disavow the notion that anything we are capable of doing could cause such a disconnection.

Notions of separation – the radical individual disconnected from G_d, each other and the world around us - have an incredibly deleterious effect on us individually and the world we live in. We are, in the words of Aristotle, social animals. It is in the G-d who lies at the core of our being that we are connected to every living being

Committing Heresy in a Consumerist Culture

This coming Wednesday we begin the six weeks period of reflection and repentance we call Lent. Like Jesus, we are called to spend 40 days and nights in the desert, alone with G-d. It is a perfect opportunity to listen to what G-d might be trying to say to us. And it is a perfect opportunity to consider what Jesus is trying to teach us.

                                                         So let me suggest something truly radical: Forget the giving up of chocolate or the wine. Reconsider the extra services or devotions you might be taking on. Instead, do something truly heretical in this consumer culture: Turn off your television. Power down your technology. Find places that are removed from the business of our world and the busyness of your own life. Take the time to be alone with your own soul and with the G-d who created you.

Try this for the next six weeks. Perhaps you will discover that the G-d who lies at the core of every living being is there at your own core, has been waiting patiently all along, hand outstretched, hoping for your own hand in return. I pray you will grasp that hand with the greatest of humility and profound gratitude.

Here is wishing you all a blessed Lent. AMEN.

Harry Scott Coverston
Orlando, Florida

If the unexamined life is not worth living, surely an unexamined belief system, be it religious or political, is not worth holding. Most things worth considering do not come in sound bites.

For what does G-d require of you but to do justice, and to love kindness, and to walk humbly with your G-d? (Micah 6:8, Hebrew Scriptures)

Do not be daunted by the enormity of the world's grief. Do justly, now. Love mercy, now. Walk humbly now. You are not obligated to complete the work, but neither are you free to abandon it. - Rabbi Rami ShapiroWisdom of the Jewish Sages (1993) 

 © Harry Coverston 2018

Sunday, January 28, 2018

Excavating Buried Shadow

Saturday, 8:30 AM. January 20, 2018. 
Valencia College, West Campus. Orlando

A handful of academics and community activists from Valencia’s Peace and Justice Institute have come to campus this chilly morning. We are here to plan a series of public scholarship events designed to bring to consciousness the atrocities that occurred in the small town of Ocoee, some 10 miles northwest of this campus, in 1920 on Election Day. 

It is an endeavor to own a community’s Shadow long repressed. The ultimate goal is healing. 

This series of events is part of a much larger project which began with the Equal Justice Initiative (EJI) of Montgomery, AL two years ago. EJI is an organization dedicated to commemorating the lives of those victims of lynching and massacres during the long dark years following the end of the Civil War and continuing through the early 20th CE. For an extended period in the early 20th CE, Florida had the most incidences of lynching and massacres in the nation. Our own Orange County led Florida counties in that deadly tally.

Many of us present carry stories – our own and those of family and friends - of dealings with Ku Klux Klan as well as the harm that the structural violence of Jim Crow laws caused to the lives of loved ones. All of us are here to see that those stories do not die with us. 

The event in Ocoee began with a denial of African-American men seeking to exercise their right to vote in the 1920 election. It was a right constitutionally guaranteed since the ratification of the 15th Amendment but rarely exercised after the departure of federal troops at the end of Reconstruction and the rise of Jim Crow. 

By nightfall, the conflict at the polling place would shift to a local African-American neighborhood where it escalated into a full-scale massacre. How many local residents joined area Klansmen in that fiery holocaust which would consume the entire neighborhood is not clear.

Ocoee’s black residents were beginning to be economically successful and now sought political equality. The threat to Jim Crow Florida and its racist white power structure was undeniable.

What is clear is that by the following day, the North Quarters neighborhood of Ocoee would lie in smoldering ruins. And within a year, its counterpart, the South Quarters, would be abandoned out of fear of a similar result. 

Stirring up Souls 

We began the morning with a Yoruba priest. He prayed to the Energy in which all that is finds its existence. He prayed for guidance from the Creator from whom all being comes.

That being includes the souls of human beings incinerated in their homes in Ocoee in 1920, punished for crimes they had not committed. And it includes the angry white men wreaking of cheap whiskey, men who ordinarily hid behind costumes when they came out in public. 

Except this night. 

This night they came with torches. And guns. And before the night was over, an untold number of innocent living souls would be lost. 

“Be careful about stirring up souls,” the priest told us. “Time alone does not heal all wounds.” 

And the wounds decidedly remain. 


      Wounds to the land, a once fertile landscape from which citrus trees and sugar cane once sprang, now an industrial zone swept free of any traces of a once burgeoning neighborhood. There African-Americans who tilled the land were beginning to experience the American dream, much to the chagrin of their working-class white fellow townspeople. Today, it is marked by landscaping materials yards and small appliance repair shops.

·         Fatal wounds of shotgun blasts delivered into the backs of those who fled the carnage, those not lucky enough to escape into nearby cane fields and woods.

·         Wounds from rounds of shots fired into a black body swinging from a tree. Their target was a black labor broker, wounded in the initial onslaught, transported to the county jail. He was taken from his jail cell in the middle of the night and drug through the streets of Orlando behind a car before meeting his end in that tree of death, a demonic parody of the tree of life his African heritage reveres.


     Smoldering wounds of those burned to death in their homes. Wounds marked by flickering cinders where Masonic halls and churches once served a vibrant community.

·         Psychic wounds of those lucky enough to escape, leaving behind their homes, their land, their memories, their hopes, and in some cases the bodies of loved ones, bearing trauma that would never completely go away.

There are many stories waiting here to be told. Those whose memories lie waiting to be excavated from the ashes and honored. Those whose ancestors’ deeds await repentance.

“Be careful about stirring up souls,” the Yoruba holy man said, “But know that these are souls waiting to be freed.”

A Calling to Atone 

I am drawn to the work to commemorate the Ocoee Election Day Massacre like a moth to flame. It is horrific work. It is painful to read, ghastly to imagine. The stories dominate my thoughts by day. Their dark images haunt my dreams by night.

But I am called to be here, now, to stand with others as we awaken these souls, as we excavate these memories from our collective Shadow. I am here to help in whatever small way I might to gain the freedom they seek all these many years later. 

I am called as a member of a community that has buried its past, seeking to avoid the memories that linger in a festering Shadow. I am here to emphasize that we cannot “just move on,” that time does not heal all wounds without confronting them. I am called as the holder of unearned privilege to recognize that my privilege as a white male has often come at the expense of many, many others with stories like those we seek to memorialize, stories whose time have finally come to be heard. 

Call it commemorative atonement, long overdue.

As we stand in the circle, holding the hands of fellow task force members, I pray that my voice, my words, my thoughts, my own dreams can serve as a medium for those whose time has come to be heard.  I pray that our community can atone for its past. I pray for healing for all the wounded and those who wounded them. And I pray for courage and strength for all of us who are called to this time of accounting, repentance and reconciliation.

It will prove a very fruitful morning. 

Sunday, 8 AM. January 21, 2018
St. Richard’s Episcopal parish, Winter Park.

I got up early to attend the 8 AM Eucharist at St. Richards. I always feel the need for both the spiritual grounding that this parish represents as well as the vibrant, loving community it provides. While I find much of the theology of the Rite I service to be as antiquated as the Elizabethan English in which it is cast, there is a simplicity and quiet about this spoken service that my soul needs this – and most – mornings these days. 

There is no music, no families with children. Sometimes there are families with disabled loved ones present and at 64 I am often among the youngest parishioners present. But I have come to love the odd assemblage that forms this community each week for this quiet, peaceful early morning rite. And this morning I very much need to be here.

As always, at the beginning of announcements our priest recites our mission statement: We are on a mission to discover G-d’s grace, to change our lives and to change the whole world.  And the parish takes that quite seriously, its parishioners involved in work from feeding the local hungry to periodically housing the homeless at the parish and travelling overseas to help create solar lighting for companion parishes in Africa. 

I believe it is essential to be grounded in spiritual community in order to engage in peace and justice work. The reality is, such efforts frequently are frustrated. The holders of power and privilege do not readily relinquish it even in the face of atrocity demanding redress. They often fight back in any way possible.

And yet the calling to transcend the default paradigms that mark a dominance and control culture and to work to create a better world does not end because any one given aspect of that paradigm proves resistant to transformation. If one is to persevere in this reality, grounding in a spiritual community is absolutely indispensable.

Sunday, 2 PM. January 21, 2018. 
Winter Park Library

It is Sunday afternoon. Holly Mandelkern is a friend who has published a beautiful though unsettling book of poems and biographies from the Holocaust including original illustrations by a local artist. She is presenting her work at the Winter Park library.

Holly was kind enough to give me a copy of Beneath White Stars, Holocaust Profiles in Poetry, for my own enrichment and for use in my classes. I was deeply moved by these  poems which allow the reader to enter into the lives of those in ghettos, prison camps and in hiding.

 The Holocaust is a deeply troubling subject. But like the events in Ocoee a century ago, those events remain in our collective Shadow awaiting their turn to be excavated, examined, owned and learned from. 

We are here today to dig some of them up. 

This day Holly spoke of young boys who wrote short stories and first-hand accounts of death camps, In each case, their writing formed their resistance to the darkness that had consumed the western world in the early 20th CE. 

She spoke of poets who could focus on the momentary beauty of a butterfly before it flitted away among the souls of so many innocent lives in a world gone mad. His words would eventually be excavated and spoken at the Nuremberg Trials of war criminals in the years after the camps were finally liberated. 

I have been a student of the Holocaust since my days in seminary over 25 years ago. I have studied at the US Holocaust Museum and twice visited Yad Vashem in Jerusalem. It is a grim subject to consider. But, like the events in Ocoee, I have long felt called to wrestle with the implications for humanity of this darkness,  to mourn its genocidal impact. There are many lessons to take back to my own Christian tradition which must account for its role in those dark times and the many dark times which preceded and gave rise to it. 

The last figure Holly discussed was Fr. Patrick Dubois, a French Catholic priest who works in the Ukraine. Prior to the German efficient death camps of the Third Reich, Nazi elimination policy impacting a wide range of designated “undesirables” including Jews was carried out by the death squads of the occupying German army called the Einsatgruppen. Thousands of victims were rounded up, taken to remote areas where they dug the pits in which they would be shot and buried in mass graves. 

Dubois has made his life work to excavate the memories of those swept away by the Nazi paramilitaries. “The sanctity of life was violated so deeply here. Human beings were shot in mass and thrown into pits. These acts are so immoral they demand a response.” 

A fellow priest, whose tradition had made a pact with Hitler to protect its priests and religious during the war, Dubois arranges memorial services with Jewish rabbis to honor the humanity of those killed. His efforts have helped local children of nations occupied by the Third Reich, who were pressed into service, to finally speak their painful truth.

Together they uncover this history, unbury its atrocities, own the dark Shadow and lay it to rest.. 

Digging Up Wounded Spirits 

What struck me as I listened to all these stories was the role that burial had played in insuring these atrocities would one day be addressed. The burial of these writings meant they would survive even as most of the writers would not. The villagers’ burial of their stories deep within their own souls insured that these many voices of atrocity would finally be heard.

“Even in the face of danger, the threat of death, spirit will not die,” Holly said. “Our life experience may not survive. So we bury these memories, waiting for the day when they can safely reemerge.” 

Like the souls of the Ocoee massacre victims, they have lain silent many years, waiting for their time to come out of the darkness back into the light. 

Now that time has come. 

Those of us who are called to once again bear witness to atrocity long after the immediate suffering has ended have the unenviable task of excavating the horror and the pain of events which have long gone unaddressed. We must dig up wounded spirits. They must have their say. 

Time has not healed these wounds. They have only festered in the darkness.

There is no way to simply “move on.” The past cannot just be the past. 

This history which lies within our collective Shadow must be faced before any healing can occur. Until then, the souls of those living lights extinguished by fear, cruelty and hatred cannot rest. 

And ultimately, neither can we. 

Harry Scott Coverston
Orlando, Florida

If the unexamined life is not worth living, surely an unexamined belief system, be it religious or political, is not worth holding. Most things worth considering do not come in sound bites.

For what does G-d require of you but to do justice, and to love kindness, and to walk humbly with your G-d? (Micah 6:8, Hebrew Scriptures)

Do not be daunted by the enormity of the world's grief. Do justly, now. Love mercy, now. Walk humbly now. You are not obligated to complete the work, but neither are you free to abandon it. - Rabbi Rami ShapiroWisdom of the Jewish Sages (1993) 

 © Harry Coverston 2018