The Rev. Dr. David Breeden draws connections between the neglected work of building character and the decline of religious affiliation.
[We] too often forget nowadays—that the purpose of inner work, the work of building character, is to accomplish outward work, the work of compassion and social justice. . . . Joy and character. This is what many of those missing from the pews have hit the road searching for. (Quest for Meaning, May 14)
Andrew Hidas is nearing the “bell lap” of his life.
So here I am, right about at that point in my life, coming into the bell lap, the jostling of the crowded early laps done, some of my energy spent but enough left in reserve—absent a sudden bolt of lightning or a stumble—to bring this thing home. And as I sneak a peek behind me, I note that my competitors have all disappeared.
It’s just me out here, on my own, chased only by the half-formed, uncertain dreams of my youth.
How am I going to play it from here? (Traversing, May 13)
The Rev. Robin Tanner has a pet peeve: being told to “have faith.”
In our faith, we believe the doubts are holy spaces too. In our trust of the world, in our faith, we try to open ourselves to the experience of doubt. We hold doubt to be a process that enables creative, cataclysmic and transformative energies to emerge. If you never doubt, then do you have anything but a theoretical faith? (Piedmont Preacher, May 9)
With permission, Claire Curole shares the Rev. Sarah Lammert’s response to her letter about changes to the ministerial credentialing process.
I’ve been concerned for some time about the overall ‘Economy of Ministry.” Seminary tuitions have risen as much as 300% in the past 20 years. Many seminarians are carrying debt forward from their undergraduate years, adding to the burden. At the same time, traditional forms of church are struggling to achieve funding goals and new entrepreneurial forms of religious community haven’t yet produced sustainable financial models that support fair compensation for their clergy leaders. Denominational resources are at best flat or shrinking. (Sand Hill Diary, May 8)
David Pollard reports that CUUPS leaders and UUA staff are talking about changes in how they relate to one another.
The UUA has developed a pilot program called “UUA Recognized Communities” which is a way to help UU organizations grow and prosper. . . . CUUPS would seem to fit into this because we serve UU/Pagan, Nature and Earth-Centered practitioners whose needs and gifts have not found other communities in which to flourish fully. (Nature’s Path, May 8)
Questions for congregations
The Rev. Scott Wells suggests that congregations—and the UUA as a whole—might look to their particular gifts as a decision-making guide.
[Among our gifts is] congregational polity, which is not the sell it once was. But it’s easy to underestimate it when there’s no bishop trying to shutter your church. And with it come some skills and resources for self-reliance. (Boy in the Bands, May 13)
Paying teachers is a sign of not only a religious education program in trouble, but it’s a sign of a dying congregation. . . . If the congregation doesn’t care enough about the spiritual development of their children and youth to volunteer to guide them along their paths then I have trouble seeing why that congregation should continue to have a religious education program. (Tim Atkins, May 7)
The work of justice
The Rev. Erik Walker Wikstrom reminds us that emotions are complicated—in this case, for gay and lesbian couples finally able to be legally married.
The (still new) opportunity to “get married” is also a reminder that in the eyes of many, and of the state, they haven’t been. It was one more reminder, one more example, of the way(s) their relationships have been devalued and dismissed. I honestly can’t imagine what that has felt, and still feels, like, but I do imagine that it is a lot more complicated than a simple, “Wee! Now we can get married!” (A Minister’s Musings, May 11)
Karen Johnston considers Julia Ward Howe’s Mother’s Day Proclamation in the shadow of the Baltimore uprising.
What if it a concerned citizens group of mothers, perhaps of all races and colors, walked to the police line, arm in arm, and had said, “No more”? Of course, this happened as part of the peaceful protests that were not widely publicized, but they spoke to the young Black and Brown people resisting.
What if this group was of mothers of the other Baltimore, still claiming as their own these youth, but did so by saying, “Not this way. Not in our name.” to the police officers? (Irrevspeckay, May 10)
Just as an abusive partner uses coercion, intimidation, and threats to control another, some people seek to coerce, intimidate, and threaten others with their religious beliefs.
This religious intolerance represents a particularly insidious evil. By robbing us of a pure source of joy and enlightenment, these zealots seek to control our actions, our choices, even our thoughts. Through physical, emotional, and economic routes, religious bullies seek the power to limit our freedoms and cancel our basic human rights. (UUJeff’s Muse Kennel and Pizzatorium, May 9)
The Rev. Theresa Novak’s poem suggests different options for dealing with dirty laundry.
If you hang it on the line
For the whole world to see
The sunlight will bake it clean. (Sermons, Poetry, and Other Musings, May 3)
A time to smash things
The Rev. Madelyn Campbell is disappointed in her white friends’ judgmental comments about Baltimore residents; sometimes, Campbell says, smashing things is a natural response.
Once my husband and I had a fight and I got really angry at him and I had a bowl of spaghetti in my hands, and I wasn’t going to throw it at him, so I smashed it on the floor. And it broke. And made a huge mess. I knew it was going to break and make a huge mess. And I did it anyway. I really just needed to do that. It startled everyone, it disrupted the moment, and it actually led to a solution. (The Widow’s Mite-y Blog, May 2)
Kim Hampton says we need to ask the right question about Freddie Gray’s death: why did police pursue him in the first place?
According to the BPD, Freddie Gray was neither a wanted person nor posing a threat to the public at the time he turned away from the police and started running. The police officers decided to go after Freddie Gray because he made “eye contact” and then ran. . . .
So in asking the right question . . . we may then begin to take a hard look at the criminalization of blackness and where that stems from. (East of Midnight, May 1)
First and foremost, we must collectively admit that racism is a societal problem. We cannot just blame the police without also shouldering a portion of the responsibility for overcoming the legacy of discrimination that continues to make inequality the norm in our country. (Revolutionary Spirits, May 2)
The personal transformative work that is part of the formation process is difficult enough, and looks a little different for every student in formation. We who are called to the work of ministry arrive with diverse strengths and vulnerabilities, gifts and growing edges; the ministries of the 21st century to which we are called demand no less. We need credentialing structures and processes that facilitate the development of the vast resources we bring, not ones that make a difficult process even harder. (The Sand Hill Diary, May 7)
The credentialing process was put in place for good reasons, but it has grown unwieldy over the years and the needs have drastically changed. It is an emperor’s new clothes situation, because it’s hard to stand up and say “this is ridiculous—we are not getting enough out of all this to justify what is being sacrificed” to the people who will (or won’t) be granting you credentialing. (Facebook, May 7)
Bending toward justice
Adam Dyer wonders if white, financially comfortable gay and lesbian couples will abandon activism once marriage equality is legal across the United States.
The question is, will the same happy gay and lesbian couples who embrace and celebrate on the steps of the Supreme Court in victory for their ability to marry and share benefits, then be willing to turn around and travel the 29 miles up Interstate 295 to march in the streets of Baltimore to support their black trans* siblings who are targeted and murdered by police? . . . Will the major donors to Equality California also fund safe spaces for Cambodian LGBT youth in Long Beach?
We cannot let the LGBT movement turn into a cultural Detroit, Oakland or Cleveland…abandoned by the people who can now afford to disappear into the suburban mainstream. (Spirituwellness, May 1)
The Rev. Dan Harper has been following marriage equality arguments at the Supreme Court—including Justice Alito’s questions about ancient Greece.
[Legal] marriage today differs radically from legal marriage in ancient Greece. Rather than a contract that was entered into by a prospective spouse on the one hand and the father of a prospective spouse on the other hand, legal marriage today is a contract that is entered into by the two prospective spouses. Furthermore, the ancient Greeks considered marriage a legal agreement between men; by contrast, our conception of marriage allows both women and men to enter into this legal agreement. (Yet Another Unitarian Universalist, May 4)
I don’t want to corral that energy, I want to stoke it.
They say if you feed them, you’ll never get rid of them. That sounds pretty good, too. Let’s figure out how to feed them, so they keep coming back for the sustenance that will keep them going.
And let’s, all of us, find our own wild side. We can still be good upstanding responsible citizens, paying our taxes, bringing a casserole to the potluck. (Boots and Blessings, May 1)
The Rev. Amy Zucker Morgenstern describes her congregation’s youth ministry, ending with their core motivation for their work.
All of this is a matter of saving lives and saving souls—not from Hell, since we’re Universalists, but from the earthly hell of fear, pain, and meaninglessness. Since long before Palo Alto’s woes hit the New York Times, our congregation has grappled with the stresses that our local culture puts on teenagers. . . . How can we, as a faith community, ameliorate these problems and offer a counter-cultural alternative to the high-pressure world of Silicon Valley teenagers? . . . That’s what we’re doing when we do youth ministry. (Sermons in Stones, April 30)
The Rev. Meredith Garman offers a prayer for the suffering in the world this week.
We pause to collectively acknowledge the world’s sadness, which is our own — and to face straightforwardly what is real. As we would be a people of love and compassion, let us open ourselves to take in the pain, and respond with kindness and care. (The Liberal Pulpit, April 25)
UU responses to Baltimore
A group of UU religious professionals of color issued a statement about responses to protests in Baltimore.
While we gather in solidarity with the oppressed, we are also deeply troubled by our own Unitarian Universalist Association and any religious body that has little or no response to Baltimore. . . .
We particularly call on the UUA to reevaluate its national prophetic voice after participating in the recent commemoration of the 50th anniversary of the events at Selma. Sanford, Ferguson, New York, Baltimore . . . these are our Selma. The time is past . . . we people of faith must gather with the beaten, the murdered and the oppressed. (A Full Day, April 29)
Nepali people dig in the rubble for loved ones
Landslides, avalanche, no way to get supplies
And 2 real family members, a world away, listen
Hoping for a phone call that mama is okay
The ping of an email that the student has been located.
Turn off the analysis
The replaying over and over
To elicit the emotional reaction
That means you’ll keep watching
And paying for them to do it all again
There is real news today
With real people. (Boots and Blessings, April 28)
So as we enter into the Tide of Beltaine, let us think on the profusion of Earthly delights the holiday has to offer. How delight, joy, love, attraction, flowers, animals, insects, fertility, fruitfulness . . . how all these and more can come together in the holiday that is also the celebration of the Pole and the Wreath. How people of all (not merely “both”) genders can embody the glories of the season. And how therefore, we—all and each—are called into the wonders of the gateway to summer, the beauty that is Beltaine. (Nature’s Path, April 30)
Having watched Diane Sawyer’s recent interview with Bruce Jenner, Andrew Hidas considers “the conundrum of the self.”
Who (or what?) was this female Self that Bruce Jenner claims resided too deeply within his thoroughly male physical Self for that male Self ever to supplant? That male Self could win Olympic gold, but it could not take up residence within the female Self that Jenner claims has always been his emotional core and identity.
All of which begets an even more fundamental question: Just what is a Self anyway? (Traversing, April 30)
The entrepreneurial church
The Rev. Tom Schade has a helpful reminder for those who doubt what the UUA can accomplish: “The UUA created a successful, self-sustaining, surplus-creating health insurance company.”
My colleague, Cindy Landrum, calls for a “relentlessly useful UUA.” She and others talk about the UUA providing back office services to congregations: centralized payroll, bookkeeping and accounting, member databases, web services, graphic resources, and more. . . .
But such improvements seem like impossible pipe dreams. . . . But remember, we created a health insurance company that works for us, when no other health insurance company was willing to cover us. And that should give us a model and some confidence that we could do what we need. (The Lively Tradition, April 28)
So what if we clergy each trained one or two entrepreneurial people to become our wedding chaplains, and to aggressively market our churches for weddings? We train these wedding chaplains, equip them with resources, and set a going rate for the whole wedding package including officiant for the church to charge, out of which the chaplain is paid, on a per wedding basis. Our churches get used, get income, and get hundreds of new faces through the doors. Maybe they’ll see something they like and come back on a Sunday, too. (The Lively Tradition, April 28)