It's time to reclaim religion
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0:01 - 0:03I was a new mother
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0:03 - 0:04and a young rabbi
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0:04 - 0:06in the spring of 2004
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0:06 - 0:09and the world was in shambles.
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0:09 - 0:10Maybe you remember.
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0:11 - 0:14Every day, we heard devastating reports
from the war in Iraq. -
0:14 - 0:18There were waves of terror
rolling across the globe. -
0:18 - 0:20It seemed like humanity
was spinning out of control. -
0:21 - 0:23I remember the night that I read
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0:23 - 0:25about the series of coordinated bombings
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0:25 - 0:28in the subway system in Madrid,
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0:28 - 0:30and I got up and I walked over to the crib
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0:30 - 0:32where my six-month-old baby girl
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0:32 - 0:34lay sleeping sweetly,
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0:34 - 0:36and I heard the rhythm of her breath,
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0:37 - 0:40and I felt this sense of urgency
coursing through my body. -
0:40 - 0:44We were living through a time
of tectonic shifts in ideologies, -
0:44 - 0:47in politics, in religion, in populations.
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0:47 - 0:49Everything felt so precarious.
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0:49 - 0:51And I remember thinking,
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0:51 - 0:54"My God, what kind of world
did we bring this child into? -
0:55 - 0:58And what was I as a mother
and a religious leader -
0:58 - 1:00willing to do about it?
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1:03 - 1:06Of course, I knew it was clear
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1:06 - 1:09that religion would be
a principle battlefield -
1:09 - 1:11in this rapidly changing landscape,
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1:11 - 1:13and it was already clear
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1:13 - 1:15that religion was a significant
part of the problem. -
1:16 - 1:17The question for me was,
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1:17 - 1:20could religion
also be part of the solution? -
1:20 - 1:22Now, throughout history,
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1:22 - 1:25people have committed
horrible crimes and atrocities -
1:25 - 1:27in the name of religion.
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1:28 - 1:31And as we entered the 21st century,
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1:31 - 1:35it was very clear that religious extremism
was once again on the rise. -
1:36 - 1:37Our studies now show
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1:37 - 1:40that over the course
of the past 15, 20 years, -
1:40 - 1:42hostilities and religion-related violence
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1:42 - 1:45have been on the increase
all over the world. -
1:45 - 1:48But we don't even need
the studies to prove it, -
1:48 - 1:51because I ask you,
how many of us are surprised today -
1:51 - 1:55when we hear the stories
of a bombing or a shooting, -
1:55 - 1:58when we later find out
that the last word that was uttered -
1:58 - 2:00before the trigger is pulled
or the bomb is detonated -
2:00 - 2:02is the name of God?
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2:02 - 2:05It barely raises an eyebrow today
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2:05 - 2:07when we learn that yet another person
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2:07 - 2:09has decided to show his love of God
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2:09 - 2:11by taking the lives of God's children.
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2:13 - 2:15In America, religious extremism
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2:15 - 2:20looks like a white,
antiabortion Christian extremist -
2:20 - 2:23walking into Planned Parenthood
in Colorado Springs -
2:23 - 2:25and murdering three people.
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2:25 - 2:27It also looks like a couple
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2:27 - 2:29inspired by the Islamic State
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2:29 - 2:34walking into an office party
in San Bernardino and killing 14. -
2:34 - 2:38And even when religion-related extremism
does not lead to violence, -
2:38 - 2:41it is still used
as a political wedge issue, -
2:41 - 2:46cynically leading people
to justify the subordination of women, -
2:46 - 2:48the stigmatization of LGBT people,
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2:48 - 2:52racism, Islamophobia and anti-Semitism.
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2:52 - 2:54This ought to concern deeply
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2:54 - 2:57those of us who care
about the future of religion -
2:57 - 3:00and the future of faith.
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3:00 - 3:02We need to call this what it is:
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3:02 - 3:04a great failure of religion.
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3:05 - 3:10But the thing is, this isn't even the only
challenge that religion faces today. -
3:12 - 3:14At the very same time
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3:14 - 3:17that we need religion
to be a strong force against extremism, -
3:17 - 3:20it is suffering
from a second pernicious trend, -
3:20 - 3:23what I call religious routine-ism.
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3:24 - 3:26This is when our institutions
and our leaders -
3:26 - 3:30are stuck in a paradigm
that is rote and perfunctory, -
3:30 - 3:32devoid of life, devoid of vision
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3:32 - 3:34and devoid of soul.
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3:35 - 3:37Let me explain what I mean like this.
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3:37 - 3:40One of the great blessings
of being a rabbi -
3:40 - 3:44is standing under the chuppah,
under the wedding canopy, with a couple, -
3:44 - 3:47and helping them proclaim publicly
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3:47 - 3:50and make holy the love
that they found for one another. -
3:50 - 3:52I want to ask you now, though,
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3:52 - 3:54to think maybe from your own experience
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3:54 - 3:55or maybe just imagine it
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3:55 - 3:58about the difference
between the intensity of the experience -
3:58 - 4:00under the wedding canopy,
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4:00 - 4:03and maybe the experience
of the sixth or seventh anniversary. -
4:03 - 4:06(Laughter)
-
4:06 - 4:10And if you're lucky enough
to make it 16 or 17 years, -
4:10 - 4:13if you're like most people,
you probably wake up in the morning -
4:13 - 4:16realizing that you forgot to make
a reservation at your favorite restaurant -
4:16 - 4:18and you forgot so much as a card,
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4:18 - 4:21and then you just hope and pray
that your partner also forgot. -
4:22 - 4:25Well, religious ritual and rites
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4:25 - 4:28were essentially designed
to serve the function of the anniversary, -
4:28 - 4:32to be a container in which
we would hold on to the remnants -
4:32 - 4:35of that sacred, revelatory encounter
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4:35 - 4:37that birthed the religion
in the first place. -
4:37 - 4:40The problem is that after a few centuries,
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4:40 - 4:42the date remains on the calendar,
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4:43 - 4:46but the love affair is long dead.
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4:46 - 4:50That's when we find ourselves
in endless, mindless repetitions -
4:50 - 4:52of words that don't mean anything to us,
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4:52 - 4:56rising and being seated
because someone has asked us to, -
4:56 - 4:59holding onto jealously guarded doctrine
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4:59 - 5:03that's completely and wildly out of step
with our contemporary reality, -
5:03 - 5:05engaging in perfunctory practice
-
5:05 - 5:09simply because that's the way
things have always been done. -
5:10 - 5:14Religion is waning in the United States.
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5:14 - 5:18Across the board,
churches and synagogues and mosques -
5:18 - 5:19are all complaining
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5:20 - 5:24about how hard it is to maintain relevance
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5:24 - 5:28for a generation of young people
who seem completely uninterested, -
5:28 - 5:32not only in the institutions
that stand at the heart of our traditions -
5:32 - 5:34but even in religion itself.
-
5:34 - 5:36And what they need to understand
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5:37 - 5:40is that there is today
a generation of people -
5:40 - 5:44who are as disgusted by the violence
of religious extremism -
5:44 - 5:46as they are turned off
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5:46 - 5:49by the lifelessness
of religious routine-ism. -
5:50 - 5:54Of course there is
a bright spot to this story. -
5:55 - 5:59Given the crisis of these two
concurrent trends in religious life, -
5:59 - 6:03about 12 or 13 years ago,
I set out to try to determine -
6:03 - 6:05if there was any way
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6:05 - 6:09that I could reclaim the heart
of my own Jewish tradition, -
6:09 - 6:11to help make it meaningful
and purposeful again -
6:11 - 6:13in a world on fire.
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6:14 - 6:15I started to wonder,
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6:15 - 6:19what if we could harness
some of the great minds of our generation -
6:19 - 6:23and think in a bold and robust
and imaginative way again -
6:23 - 6:26about what the next iteration
of religious life would look like? -
6:26 - 6:29Now, we had no money,
no space, no game plan, -
6:29 - 6:31but we did have email.
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6:31 - 6:34So my friend Melissa and I
sat down and we wrote an email -
6:35 - 6:37which we sent out
to a few friends and colleagues. -
6:37 - 6:39It basically said this:
-
6:39 - 6:41"Before you bail on religion,
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6:42 - 6:45why don't we come together
this Friday night -
6:45 - 6:49and see what we might make
of our own Jewish inheritance?" -
6:49 - 6:52We hoped maybe 20 people would show up.
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6:52 - 6:54It turned out 135 people came.
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6:55 - 6:58They were cynics and seekers,
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6:58 - 6:59atheists and rabbis.
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6:59 - 7:02Many people said that night
that it was the first time -
7:02 - 7:06that they had a meaningful religious
experience in their entire lives. -
7:06 - 7:09And so I set out to do the only
rational thing -
7:09 - 7:11that someone would do
in such a circumstance: -
7:11 - 7:16I quit my job and tried to build
this audacious dream, -
7:16 - 7:19a reinvented, rethought religious life
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7:20 - 7:22which we called "IKAR,"
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7:22 - 7:25which means "the essence"
or "the heart of the matter." -
7:25 - 7:27Now, IKAR is not alone
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7:27 - 7:30out there in the religious
landscape today. -
7:30 - 7:33There are Jewish and Christian
and Muslim and Catholic religious leaders, -
7:33 - 7:36many of them women, by the way,
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7:36 - 7:40who have set out to reclaim
the heart of our traditions, -
7:40 - 7:45who firmly believe that now is the time
for religion to be part of the solution. -
7:46 - 7:48We are going back
into our sacred traditions -
7:48 - 7:51and recognizing that all of our traditions
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7:51 - 7:55contain the raw material
to justify violence and extremism, -
7:55 - 8:00and also contain the raw material
to justify compassion, -
8:00 - 8:02coexistence and kindness --
-
8:02 - 8:07that when others choose to read our texts
as directives for hate and vengeance, -
8:07 - 8:10we can choose to read those same texts
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8:10 - 8:14as directives for love
and for forgiveness. -
8:14 - 8:16I have found now
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8:16 - 8:20in communities as varied
as Jewish indie start-ups on the coasts -
8:21 - 8:23to a woman's mosque,
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8:23 - 8:26to black churches
in New York and in North Carolina, -
8:26 - 8:29to a holy bus loaded with nuns
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8:29 - 8:32that traverses this country
with a message of justice and peace, -
8:33 - 8:36that there is a shared religious ethos
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8:36 - 8:42that is now emerging in the form
of revitalized religion in this country. -
8:42 - 8:46And while the theologies
and the practices vary very much -
8:46 - 8:48between these independent communities,
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8:48 - 8:52what we can see are some common,
consistent threads between them. -
8:52 - 8:55I'm going to share with you
four of those commitments now. -
8:56 - 8:58The first is wakefulness.
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8:58 - 9:00We live in a time today
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9:00 - 9:02in which we have unprecedented access
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9:02 - 9:05to information about every global tragedy
-
9:05 - 9:08that happens on every corner
of this Earth. -
9:08 - 9:11Within 12 hours, 20 million people
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9:11 - 9:13saw that image
of Aylan Kurdi's little body -
9:13 - 9:16washed up on the Turkish shore.
-
9:16 - 9:18We all saw this picture.
-
9:19 - 9:21We saw this picture
of a five-year-old child -
9:21 - 9:25pulled out of the rubble
of his building in Aleppo. -
9:25 - 9:28And once we see these images,
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9:28 - 9:30we are called to a certain kind of action.
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9:31 - 9:35My tradition tells a story
of a traveler who is walking down a road -
9:35 - 9:38when he sees a beautiful house on fire,
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9:39 - 9:42and he says, "How can it be
that something so beautiful would burn, -
9:42 - 9:45and nobody seems to even care?"
-
9:45 - 9:48So too we learn that our world is on fire,
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9:48 - 9:51and it is our job to keep our hearts
and our eyes open, -
9:52 - 9:54and to recognize
that it's our responsibility -
9:54 - 9:57to help put out the flames.
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9:57 - 9:59This is extremely difficult to do.
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9:59 - 10:03Psychologists tell us that the more
we learn about what's broken in our world, -
10:03 - 10:05the less likely we are to do anything.
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10:05 - 10:06It's called psychic numbing.
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10:07 - 10:09We just shut down at a certain point.
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10:10 - 10:14Well, somewhere along the way,
our religious leaders forgot -
10:14 - 10:17that it's our job
to make people uncomfortable. -
10:17 - 10:19It's our job to wake people up,
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10:19 - 10:21to pull them out of their apathy
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10:21 - 10:23and into the anguish,
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10:23 - 10:26and to insist that we do
what we don't want to do -
10:26 - 10:29and see what we do not want to see.
-
10:29 - 10:32Because we know
that social change only happens -- -
10:32 - 10:33(Applause)
-
10:33 - 10:37when we are awake enough
to see that the house is on fire. -
10:38 - 10:40The second principle is hope,
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10:40 - 10:41and I want to say this about hope.
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10:41 - 10:43Hope is not naive,
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10:44 - 10:45and hope is not an opiate.
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10:45 - 10:50Hope may be the single
greatest act of defiance -
10:50 - 10:52against a politics of pessimism
-
10:52 - 10:54and against a culture of despair.
-
10:54 - 10:56Because what hope does for us
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10:56 - 10:59is it lifts us out of the container
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10:59 - 11:03that holds us and constrains us
from the outside, -
11:03 - 11:07and says, "You can dream
and think expansively again. -
11:07 - 11:09That they cannot control in you."
-
11:10 - 11:13I saw hope made manifest
in an African-American church -
11:13 - 11:15in the South Side of Chicago this summer,
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11:15 - 11:17where I brought my little girl,
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11:17 - 11:18who is now 13
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11:18 - 11:20and a few inches taller than me,
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11:20 - 11:23to hear my friend Rev. Otis Moss preach.
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11:24 - 11:29That summer, there had already been
3,000 people shot -
11:29 - 11:32between January and July in Chicago.
-
11:33 - 11:36We went into that church
and heard Rev. Moss preach, -
11:36 - 11:38and after he did,
-
11:38 - 11:42this choir of gorgeous women,
100 women strong, -
11:42 - 11:44stood up and began to sing.
-
11:45 - 11:48"I need you. You need me.
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11:48 - 11:51I love you. I need you to survive."
-
11:52 - 11:53And I realized in that moment
-
11:53 - 11:57that this is what religion
is supposed to be about. -
11:57 - 12:02It's supposed to be about
giving people back a sense of purpose, -
12:02 - 12:03a sense of hope,
-
12:03 - 12:08a sense that they and their dreams
fundamentally matter in this world -
12:08 - 12:11that tells them
that they don't matter at all. -
12:12 - 12:15The third principle
is the principle of mightiness. -
12:15 - 12:17There's a rabbinic tradition
that we are to walk around -
12:17 - 12:20with two slips of paper in our pockets.
-
12:20 - 12:23One says, "I am but dust and ashes."
-
12:23 - 12:25It's not all about me.
-
12:25 - 12:28I can't control everything,
and I cannot do this on my own. -
12:29 - 12:33The other slip of paper says,
"For my sake the world was created." -
12:33 - 12:36Which is to say it's true
that I can't do everything, -
12:37 - 12:39but I can surely do something.
-
12:40 - 12:42I can forgive.
-
12:42 - 12:43I can love.
-
12:44 - 12:45I can show up.
-
12:45 - 12:47I can protest.
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12:47 - 12:50I can be a part of this conversation.
-
12:50 - 12:53We even now have a religious ritual,
-
12:53 - 12:54a posture,
-
12:54 - 12:58that holds the paradox
between powerlessness and power. -
12:58 - 12:59In the Jewish community,
-
12:59 - 13:02the only time of year
that we prostrate fully to the ground -
13:02 - 13:04is during the high holy days.
-
13:04 - 13:06It's a sign of total submission.
-
13:07 - 13:10Now in our community,
when we get up off the ground, -
13:10 - 13:13we stand with our hands
raised to the heavens, -
13:13 - 13:19and we say, "I am strong,
I am mighty, and I am worthy. -
13:19 - 13:22I can't do everything,
but I can do something." -
13:24 - 13:29In a world that conspires
to make us believe that we are invisible -
13:29 - 13:30and that we are impotent,
-
13:30 - 13:33religious communities and religious ritual
-
13:33 - 13:37can remind us that for whatever
amount of time we have here on this Earth, -
13:37 - 13:39whatever gifts and blessings
we were given, -
13:39 - 13:41whatever resources we have,
-
13:41 - 13:43we can and we must use them
-
13:43 - 13:46to try to make the world
a little bit more just -
13:46 - 13:47and a little bit more loving.
-
13:48 - 13:51The fourth and final
is interconnectedness. -
13:51 - 13:54A few years ago, there was a man
walking on the beach in Alaska, -
13:54 - 13:56when he came across a soccer ball
-
13:56 - 13:59that had some Japanese
letters written on it. -
13:59 - 14:02He took a picture of it
and posted it up on social media, -
14:02 - 14:05and a Japanese teenager contacted him.
-
14:05 - 14:08He had lost everything in the tsunami
that devastated his country, -
14:09 - 14:11but he was able
to retrieve that soccer ball -
14:11 - 14:14after it had floated
all the way across the Pacific. -
14:14 - 14:17How small our world has become.
-
14:17 - 14:22It's so hard for us to remember
how interconnected we all are -
14:22 - 14:23as human beings.
-
14:25 - 14:27And yet, we know
-
14:27 - 14:29that it is systems of oppression
-
14:29 - 14:34that benefit the most
from the lie of radical individualism. -
14:34 - 14:35Let me tell you how this works.
-
14:35 - 14:37I'm not supposed to care
-
14:37 - 14:40when black youth are harassed by police,
-
14:40 - 14:42because my white-looking Jewish kids
-
14:42 - 14:46probably won't ever get pulled over
for the crime of driving while black. -
14:46 - 14:50Well, not so, because
this is also my problem. -
14:50 - 14:53And guess what?
Transphobia and Islamophobia -
14:53 - 14:57and racism of all forms,
those are also all of our problems. -
14:57 - 15:00And so too is anti-Semitism
all of our problems. -
15:00 - 15:02Because Emma Lazarus was right.
-
15:02 - 15:04(Applause)
-
15:08 - 15:11Emma Lazarus was right
when she said until all of us are free, -
15:11 - 15:13we are none of us free.
-
15:13 - 15:15We are all in this together.
-
15:16 - 15:19And now somewhere at the intersection
of these four trends, -
15:19 - 15:24of wakefulness and hope
and mightiness and interconnectedness, -
15:24 - 15:29there is a burgeoning, multifaith
justice movement in this country -
15:29 - 15:31that is staking a claim on a countertrend,
-
15:31 - 15:36saying that religion can and must be
a force for good in the world. -
15:36 - 15:40Our hearts hurt from
the failed religion of extremism, -
15:40 - 15:44and we deserve more
than the failed religion of routine-ism. -
15:44 - 15:48It is time for religious leaders
and religious communities -
15:48 - 15:52to take the lead in the spiritual
and cultural shift -
15:52 - 15:55that this country and the world
so desperately needs -- -
15:55 - 15:57a shift toward love,
-
15:57 - 16:01toward justice, toward equality
and toward dignity for all. -
16:01 - 16:05I believe that our children
deserve no less than that. -
16:05 - 16:07Thank you.
-
16:07 - 16:14(Applause)
- Title:
- It's time to reclaim religion
- Speaker:
- Sharon Brous
- Description:
-
At a moment when the world seems to be spinning out of control, religion might feel irrelevant -- or like part of the problem. But Rabbi Sharon Brous believes we can reinvent religion to meet the needs of modern life. In this impassioned talk, Brous shares four principles of a revitalized religious practice -- and offers faith of all kinds as a hopeful counter-narrative to the numbing realities of violence, extremism and pessimism.
- Video Language:
- English
- Team:
- closed TED
- Project:
- TEDTalks
- Duration:
- 16:27
Brian Greene edited English subtitles for It's time to reclaim and reinvent religion | ||
Brian Greene edited English subtitles for It's time to reclaim and reinvent religion | ||
Brian Greene approved English subtitles for It's time to reclaim and reinvent religion | ||
Brian Greene edited English subtitles for It's time to reclaim and reinvent religion | ||
Joanna Pietrulewicz accepted English subtitles for It's time to reclaim and reinvent religion | ||
Joanna Pietrulewicz edited English subtitles for It's time to reclaim and reinvent religion | ||
Joanna Pietrulewicz edited English subtitles for It's time to reclaim and reinvent religion | ||
Joseph Geni edited English subtitles for It's time to reclaim and reinvent religion |