To Act for Justice, Rev. Josh Pawelek, Nov. 8, 2026
“The central task of the religious community is to unveil the bonds that bind each to all. There is a connectedness, a relationship discovered amidst the particulars of our own lives and the lives of others. Once felt, it inspires us to act for justice”—words from the Unitarian Universalist minister, the Rev. Mark Morrison-Reed.
This is the third sermon in my series on the new Unitarian Universalist Association statement of values which our General Assembly adopted in June of 2024. The statement identifies six values—justice, equity, transformation, pluralism, interdependence and generosity—all emerging from love at the center. This morning I am speaking about what it means to value justice as a faith community.[1]
This is familiar territory for me, and for you. Justice-making has been a central component of my ministry since the time of my ordination. This is true for many of my colleagues. For better, or for worse, I have a reputation as a parish minister who shows up for justice work at the local, state and, sometimes, national levels. For better, or for worse, you have a reputation as a congregation that, when asked—when organized—engages in justice work at the local, state and, sometimes, national levels. Our reputations our intertwined, but you would have your reputation even if I weren’t your minister. The vision of a more just society where the legacies of white supremacy, colonialism and patriarchy no longer endure, where everyone, regardless of racial, class or gender identity; where everyone, regardless of ability, age, sexual orientation or body type; where everyone, regardless of national origin, immigration statues, language or culture is welcomed in, treated fairly and regarded as fully human—that liberating vision is an animating force in your collective life. You—each in your own way—want to know what you can do, how you can participate in justice movements from the tiniest gestures of care and support to the grandest actions for progressive social change. As I have said many times, though you come to this congregation for many reasons, one of them, certainly, is to be sent forth into the world to live your values, to engage in justice-making, to build the beloved community. I thank you for your willingness to be sent forth, not to evangelize for Unitarian Universalism, but to build a more just society.
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I have some thoughts about the outcome of the mid-term elections on Tuesday that pertain to this topic. You saw the news, right? Yeah, I’m sure very few of you went to bed early on Tuesday. For liberals and progressives, for Democrats, Green and Working Families Party members, it was a great outcome. I don’t interpret the outcome as a blanket endorsement of the Democratic Party and their policy proposals. The Democratic Party remains unpopular. They won so many races because traditional right- and Republican-leaning voters had become disillusioned with the president. They rebuked him for his inflationary tariffs; for his role in the dismantling of women’s reproductive rights; for his failing war in Iran, which, as a candidate, he promised would not happen; for his treatment of immigrants, which has been excessive, violent, deadly and illegal; for his role in dismantling time-honored social safety-net programs in order to cut taxes for the nation’s wealthiest people and corporations; perhaps most significantly for his corruption; for myriad other authoritarian and fascist polices and behaviors; for his hubris. A majority of voters see it now. The emperor has no clothes. And he’s no emperor. For me, this is perhaps the most hopeful takeaway: a majority of voters see it now.
Another hopeful takeaway: two avowed liberal Christians won Senate seats as Democrats in conservative Christian states. James Talarico, a Presbyterian minister in training, won in Texas. The Rev. Adam Hamilton, the founder and leader of the 24,000 member, multi-campus United Methodist Church of the Resurrection won in Kansas. They join the Rev. Raphael Warnock, pastor of Atlanta’s famed Ebenezer Baptist Church, in the Senate. There were other Christian clergy who won seats in the House and in statehouse races around the country. While they come from different traditions and likely practice their Christianity differently, they share some broad commonalities. When asked about the values they’ll bring to Washington to guide their policy-making, they often quote a passage from the New Testament book of Matthew, chapter 25:
For I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was an immigrant[2] and you welcomed me, I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.’ Then the righteous will answer him, ‘Lord, when was it that we saw you hungry and gave you food or thirsty and gave you something to drink? And when was it that we saw you a stranger and welcomed you or naked and gave you clothing? And when was it that we saw you sick or in prison and visited you?’ And [he] will answer them, ‘Truly I tell you, just as you did it to one of the least of these [siblings] of mine, you did it to me.’ [3]
This passage exposes the fraudulence of Christian Nationalism. Talarico’s and Hamilton’s victories—and Warnock’s before them—expose Christian Nationalism as a morally bankrupt faith that is losing its influence in American society. What I see in these victories—as well as the similar House down-ballot victories across the country[4]—is a recognition among Christians—including many conservative Christians—that Christian Nationalism isn’t actually Christian; rather, it is white supremacy disguised as Christianity. What I see in these victories is a growing American desire—not just a Christian desire—for government that actually cares about people; a re-emerging American understanding—re-emerging because it’s part of our heritage—that a critical role of government at every level is to support struggling people and families through the creation of effective and sustainable public goods and services: affordable, accessible health care, affordable housing, excellent public education, genuine public safety and a robust social safety net.
Progressive Non-Christian candidates of faith also took Senate seats on Tuesday. Warnock’s colleague in Georgia, Senator Jon Ossoff, who won his re-election bid, has been candid about the way his Jewish identity informs his politics, saying in interviews that [my Jewish] upbringing “instilled in me a conviction to fight for the marginalized, the persecuted and the dispossessed.”[5] Similarly, though it’s been difficult for Abdul El-Sayed to talk about his Muslim faith because he has faced extreme Islamophobia, the Michigan Senator-elect also says his faith informs his progressive policy instincts. When asked at a forum in July, "What does … holding yourself accountable to something bigger than you mean for … you…?” His response: "If you can't eat food and I have something to do about it, I better do it."[6]
My takeaway: People of faith won seats in Congress not by trumpeting divisive culture war issues, but by reminding constituents that we are called to take care of each other, to respond to the least of these, to address historic injustices, to resist and reject authoritarianism and the hateful, community-destroying policies of Christian Nationalism. This gives me hope.
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The message of Matthew 25 and other scriptures like it can be interpreted in multiple ways, not all of which lead to a more just society. I notice that whenever the Matthew 25 Christians link this passage to a social justice vision, an army of detractors inevitably chimes in to say that the text doesn’t actually make this link, e.g., “Jesus didn’t advocate for Medicare for All.” The detractors speak from a variety of world-views. At their best, they point out that the passage is really about charity, or about a pastoral response to people in crisis; but it is not a call to organize for a more just society.
I was hungry and you gave me food. When people are hungry, it’s important to support and work with the institutions that feed hungry people. You all donate to the UUSE Ministers Discretionary Fund. Some of the money I dispense to people in this congregation and in the wider community pays for food. It’s a small gesture, though for the people who receive funding for food, it is essential and sometimes life-saving. I am proud that we have this fund and that it can be used for this purpose. Does this gesture create a more just society? No. In a just society, nobody goes hungry in the first place. Feeding hungry people is critical but insufficient. Valuing justice as people of faith requires a deeper engagement. What are the institutional and structural sources of food insecurity and how can we organize to transform them so that people don’t face hunger?
I was sick and you took care of me. Yes, we should take care of people living with illness. Is our health care system structured to do that? For those with quality, affordable health insurance, yes. But is quality, affordable health insurance the norm? For too many people, no. By so many measures we live with a broken health care system. Valuing justice as people of faith requires a deeper engagement. What are the institutional and structural sources of our broken health care system, and how can we organize to transform them so that everyone has access to quality, affordable health care?
I was an immigrant and you welcomed me. In recent years our congregation has done an excellent job of asking the deeper questions: what would make ours a more just society for immigrants? We’ve worked on in-state tuition at state colleges and universities, drivers’ licenses, health care access for those who qualify for HUSKY, and various iterations of the TRUST Act, which clarifies when local and state law enforcement can work with federal immigration authorities. Some of us worked on the new law that makes it illegal for ICE from entering houses of worship, schools, playgrounds and courthouses. All of this work has helped create a more just society for immigrants in Connecticut.
But when the raids and the abductions began en masse, when families started losing breadwinners, when children started losing parents, suddenly there were a host of immediate needs that had to be addressed. That’s when we created our Good Neighbor Teams. For those who aren’t familiar, when one of our partners in the immigrant rights movement contacts us about a financial need, we activate one of our Good Neighbor Teams. Each team has ten members. Each team member is invited to make a donation, usually $40, but if it’s less or more, that’s fine. We’ve activated six teams since we launched the program in March. We raised money for a mom to afford diapers and groceries after her husband was detained. We raised money for a detainee to purchase food and supplies in detention. We raised bond money. Currently, we’re raising money for a mother of two to self-deport to Guatemala to be with her partner who was deported.
Does providing funding and other supports in these terrible situations create a more just society for immigrants? Historically, I would have said no. It doesn’t. It doesn’t change anything about the system that abducts and deports. But I am mindful that it is what we are called to do in this moment. It’s a piece of a larger strategy to protect immigrants from federal over-reach. We call it post-detention support. It makes life a little easier for people in truly horrendous circumstances. It is the compassionate and morally right thing to do. It is one way for us to say no to anti-immigrant, authoritarian policies which will likely continue despite Tuesday’s blue wave. And it strengthens our relationships with immigrant rights groups across the state who know they can come to us when there’s a need, which means we have a base to build on for future immigration justice initiatives.
Seventy people have signed up to be part of our Good Neighbor teams. There’s still one team that hasn’t been activated yet. But there’s room for more. Visit our table in the lobby after the service if you want to join a team. We’d love for you to participate. Truly, it is yet one more way that the religious community unveils the bonds that bind each to all, revealing that connectedness that inspires us to act for justice.
I am sending you forth to act for justice! Each in your own way, act for justice. Engage at that deeper level. Ask the deeper questions. Let’s keep unveiling those bonds that bind each to all. Let’s keep experiencing that connectedness. Let’s keep acting for justice.
Amen and blessed be.
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[1] I note that while the UUA statement of values replaced the previous statement of principles in its bylaws, our congregation uses both the principles and the values statements.
[2] Most modern translations use the word “stranger.” My understanding is that the original Greek word more accurately translates as “immigrant.”
[3] Matthew 25: 36-41. New Revised Standard Version. See Senator Warnock’s conversation with Jon Stewart about Matthew 25 starting at 8:20 here: https://www.youtube.com/watch?v=4kYixqen93U&t=604s. Here’s Hamilton making a brief statement about Matthew 25: https://www.facebook.com/reel/1154398223785659. Here’s Talarico on the Jimmy Kimmel show talking about Matthew 25: https://www.facebook.com/reel/1689618342531042.
[4] DeRose, Jason, “How Religion Helped Democrats Win Control of Congress,” NPR, November 4, 2026. See: https://www.npr.org/2026/11/04/nx-s1-6029108/how-religion-helped-democrats-win-control-of-congress.
[5] Cramer, Philissa, “Jon Ossoff: Everything you need to know about the new Jewish Democratic senator” The Times of Israel, January 8th, 2021. See: https://www.timesofisrael.com/jon-ossoff-everything-you-need-to-know-about-the-new-jewish-democratic-senator/.
[6] Associated Press, “Muslim Senate candidate El-Sayed says faith drives his progressive economic platform in Michigan race” CBS News. July 31, 2026. See: https://www.cbsnews.com/detroit/news/el-sayed-muslim-faith-michigan-senate-campaign/. El_Sayed also talks briefly about this faith here: https://www.facebook.com/reel/1652925026185112.
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