Yesterday I went to hear Michelle Alexander speak about her book, The New Jim Crow.Β I also went to a follow-up session with the author of a UU study guide. Sadly, Alexander.had time for only two or three questions, and I was about eighth in line.
I think to read this book, no matter how progressive already, is to have a great awakening--at least it was for me.
And hearing her speak here in Arizona, it became clear to me that our immigration system is also part of the new Jim Crow.Β It is so similar in effect on a people to our prison system.
The UU Ministers Association voted today to pass new language for a year of study. This language would change our code of professional ethics from language that basically outlawed specific actions to a much simpler and straight-forward "19 words."Β The new language reads:
"I will not engage in sexual contact, sexualized behavior, or a sexual relationship with any person I serve professionally."
Previously, the guidelines forbade sexual relationships with people one counsels, interns, married congregants, staff, minors, and, if married, anyone one serves professionally except one's partner.
The new language passed by a majority this year and must pass by two-thirds next year.Β (This, incidentally, means it is harder to change the UUMA code of conduct than it is to change the state of Michigan's constitution--which is certainly more a problem for Michigan.)
I voted for this, although I was torn, as I have known colleagues who have met their spouse in their congregations, and have pursued those relationships is in ways that were non-exploitative.Β Universalist fore-father John Murray met Judith Sargent Murray as a member of his congregation.Β But times have changed.Β And while we know there are significant differences between ministers and counselors, we now hold ourselves accountable in ways much more similar to other professions.
The thought shared today in ministry days is that doing social justice without having the models and training is like doing the work of religious education without renaissance modules and trained religious education professionals.
We do have models and structures out there that we can tap into, though.Β In Michigan we have the Michigan UU Social Justice Network (MUUSJN), which recently brought a workshop on healthcare to Jackson.Β We can network with other local (non-UU) congregations, and with other Michigan UU churches.Β We need something like what we had in Jackson with the Jackson Interfaith Peacekeepers, but with a broader social justice platform.
I think one of the questions is: What do we want from our faith?Β Are we looking for our religion to be a place from which we do social justice?Β If so, let's start working on putting the structures in place to do that ministry.
I will do my best to beΒ It's obvious that the Girl Scouts in the response videos have learned what it means to be "considerate and caring," "courageous and strong," "friendly and helpful," "responsible for what I say and do," to "respect myself and others," and, most importantly, to "be a sister to every Girl Scout."
honest and fair,
friendly and helpful,
considerate and caring,
courageous and strong, and
responsible for what I say and do,
and to
respect myself and others,
respect authority,
use resources wisely,
make the world a better place, and
be a sister to every Girl Scout.
Our concern with βAll American Muslimβ is that it does not accurately represent the term Muslim, which is a follower of Islam and a follower of Islam believes in radicalization, the use of Sharia law, which provides for honor killings, mutilation of women and numerous other atrocities to women.Despite how often we hear anti-Muslim rhetoric in our society, this piece of vitriol really shocked me.Β His objection to the show is that it portrays moderate, average, peaceful American Muslims.Β Apparently a religious extremist like Katon can't believe that moderates within other religions exist.Β He paints a caricature of Muslims and then claims that anyone who doesn't look like his caricature isn't Muslim, and that moderate, peaceful Islam doesn't exist.
Lowe's has received a significant amount of communication on this program, from every perspective possible. Individuals and groups have strong political and societal views on this topic, and this program became a lighting rod for many of those views. As a result we did pull our advertising on this program. We believe it is best to respectfully defer to communities, individuals and groups to discuss and consider such issues of importance.No, Lowe's, what you did wasn't a response to controversy; what you did was a response to bigotry.Β The controversy wasn't something you acted in response to, it was something caused by your action.Β And your non-apology of "If we have made anyone question that commitment (to allowing people to have 'different views'), we apologize" isn't going to throw us off track while you continue to bow to the wishes of the hate-mongering bigots by not advertising on a show which is all about showing this thing you've just stated you have a commitment to--differing views.Β You're daring to tell us that you have a commitment to allowing different views, and then pulling ads from a show highlighting difference because the bigots say different views can't really exist?Β Β
I was at a UU leadership function. I met a really smart, really energetic and sweet guy. The kind of guy that any church elder or pastor would love to recruit onto the board. He volunteered his path to me: βIβm a Buddhist-Humanist,β he said. Then he took a swig of fair trade coffee while I told every particle of my being that, no, I would NOT roll my eyes.Here's the thing: Yes, you can.Β And that's part of what Unitarian Universalism is about.Β She says, "Be a Buddhist or a Humanist and do the work, because I suspect that claiming a hybrid philosophy might have something to do with wanting to be βspiritualβ without the messy work of transformation."Β But sometimes "doing the work" of theology is in studying and understanding multiple religious traditions and understanding that each of them have to be adapted in some way to fit with one's own spiritual beliefs.Β I know there are critics of Building Your Own Theology out there, but I think it had a lot of things right.Β In Unitarian Universalism we do pick and choose and create hybrid theologies.Β And in many cases this is because we have "done the work" -- a lot more so than your average non-hybrid-believer.Β By way of example, a recent Pew study showed that atheists know a lot more about religion than the average believer.Β
You canβt be a Buddhist-Humanist. You just canβt.
A singular antecedent requires a singular referent pronoun. Because he is no longer accepted as a generic pronoun referring to a person of either sex, it has become common in speech and in informal writing to substitute the third-person plural pronouns they, them, their, and themselves, and the nonstandard singular themself. While this usage is accepted in casual contexts, it is still considered ungrammatical in formal writing.Β The Chicago Style Manual recommends all the usual work-arounds: "he or she," plural subjects, imperative mood, rewrite the noun, revise the sentence, etc.Β I couldn't find as clear a statement out of the MLA or APA, but my understanding is that they offer the same options.Β The textbook I'm using for my class, The Little Seagull Handbook, offers these same work-arounds.Β
{?xml version = '1.0' encoding = 'UTF-8'?}except that { and } are lesser-than and greater-than symbols -- I can't seem to type them in my blog without it becoming the code.Β I'm too lazy right now to figure out the work-around which I assume is pretty simple although complicated to Google, so I'm going this route. If you look at the code on the page, you'll see everything easily.Β It's in pretty-straight-forward html without bells and whistles.Β Anyway, that code does the trick, and the webpage is sized correctly.Β As long as whatever tables (and the cells in the table) you're using don't have a specified width or height, everything will wrap to fit on the mobile screen.Β Then it's just a matter of designing it such that you're not putting too much text up there, so that people don't have to scroll too much.Β You do want fonts and icons bigger than usual to make them easier to tap on.Β I'm going with font sized 5 (18pt), and it's workable, although perhaps still on the small side for larger fingers.Β My icons on the bottom are sized about 32 pixels high, and again they're on the small side to easily tap on.Β
{!DOCTYPE html PUBLIC "-//WAPFORUM//DTD XHTML Mobile 1.0//EN" "http://www.wapforum.org/DTD/xhtml-mobile10.dtd"}
Returning hate for hate multiplies hate, adding deeper darkness to a night already devoid of stars. Darkness cannot drive out darkness; only light can do that. Hate cannot drive out hate; only love can do that. Hate multiplies hate, violence multiplies violence and toughness multiples toughness in a descending spiral of destruction.(Note that many of the versions being shared have a sentence tacked on the beginning that was not King's, but the rest of the statement--all of that quoted above--was his.Β Jessica Dovey, Facebook user and English teacher apparently wrote the now oft-quoted sentence, "I will mourn the loss of thousands of precious lives, but I will not rejoice in the death of one, not even an enemy.")Β One of the quickest ways we justify rejoicing at Osama bin Laden's death is by dehumanizing him, by making him pure evil, almost the devil himself.Β That's the response I heard from friends and acquaintances as the discussion launched from one Facebook friend's post to another: "He was evil."Β Once we make him evil, he becomes less than human, and we can respond with pure hate and pure rejoicing at his death.Β
The most prominent example of ableist language in our movement, however, is our social justice arm: Standing on the Side of Love. And before you say, "It's just a metaphor," I invite you to watch this and read this by UU minister Theresa Soto. The point here is not to convince you that ableist metaphors are a problem. The point is that we often think, even if it is ableist, "Standing on the Side of Love" is a done deal and it would be too hard to change it. I'd like to offer a different possibility. I think we need to change this, and it's possible to change this. The important part of the "Standing on the Side of Love" isn't the "Standing," it's that we're acting "on the Side of Love."
Clearly there is a problem with ableism in our public presentation. Public statements, music, stories and metaphors that perpetuate ableism have been hurtful to colleagues. As with any oppression, this ableism likely runs deeper than our public presentation. I remain grateful to all those who are willing to call it to our attention, and I am deeply sorry that such calling is still necessary. (The full response is here.)
Ingram said some rapists started out as Peeping Toms, or fed their clothes fetishes, stealing undergarments from clotheslines or homes before targeting victims. Others were simply opportunists.
''They were looking for open windows, unlocked doors, people moving around alone,'' he said. ''They were just looking for the opportunity to prey on someone.''
http://awakeandwitness.net/2015/08/27/blessing-of-the-backpacks-a-mini-primer/ |
"They have something to say to every minister of the gospel who has remained silent behind the safe security of stained-glass windows. They have something to say to every politician who has fed his constituents with the stale bread of hatred and the spoiled meat of racism. They have something to say to a federal government that has compromised with the undemocratic practices of southern Dixiecrats and the blatant hypocrisy of right-wing northern Republicans. They have something to say to every Negro who has passively accepted the evil system of segregation and who has stood on the sidelines in a mighty struggle for justice. They say to each of us, black and white alike, that we must substitute courage for caution. They say to us that we must be concerned not merely about who murdered them, but about the system, the way of life, the philosophy which produced the murderers. Their death says to us that we must work passionately and unrelentingly for the realization of the American dream."They are words he would share again in his eulogy for the Unitarian Universalist minister James Reeb.
"Some districts, including many affluent suburban ones, reported little or no truancy. The Forest Hills schools outside Grand Rapids reported five truant students among 10,147 enrolled, and Bloomfield Hills in suburban Detroit just 32 out of 12,306. But Kentwood, another metropolitan Grand Rapids district, had 590 truant cases, representing 6.8 percent of its students, according to the data."
My interim friends have told me I have overstated the case on interim preaching, and that there are many who always write fresh material or whose rewrites are extensive enough that it's not much of a time-saver to have old material to use. I believe they're right, and apologize for overstating the case. I think it's still true, however, that the time when sermon-writing takes the most time is early in ministry in general and after a number of years in a long-term ministry. The longer you go in any pulpit the more you know you've used your best stories and examples. Moving to a new church lets you use those pieces again, even if written into new sermons. Early in ministry, in general, you have a lot of fresh examples, but are unused to the rhythm of regular preaching, which makes it harder.
So, turning to the focus of my last parts of this series, I've talked about how preaching in our religious tradition takes up a significant portion of the week, and a higher percentage for part-time ministries. It's appropriate that this big percentage of our working hours goes into the production that is Sunday morning, since this is the most visible part of ministry and Sunday morning worship is the heart of the church still. Even so, it's a lot of work for a one-time production, and it leaves less time for all those other parts of ministry which may be things that would attract the non-churched "nones," like web presence, social justice work, community building, adult religious education, and other writing and other public speaking and public presence.
There are two things we can do to change the equation. One is spend less time on Sunday worship. The other is use the worship service more.
For the first (and less radical) option, I highly recommend the workshop on "Preaching by Heart" ( http://www.preachingbyheart.org) by Rev. Stephen Shick and Rev. Dr. M'ellen Kennedy. I went through the workshop last winter. I'm a manuscript preacher and love the written word. I love writing. But I tried preaching extemporaneously from that point forward on a regular basis (less often this fall, but still using it), and the results were great. Even though I still felt like it kept me from finding the exact perfect words that I might have chosen on paper, my congregation greatly appreciated the extemporaneous preaching, something they had always liked about my predecessor, Rev. Susan Smith. And it saved a lot of time.
Shick and Kennedy argue convincingly that people today are suffering from spiritual disconnection, and the direct experience of connection more present in extemporaneous preaching is what they're longing for more than for the perfectly crafted theological argument.
Another way to change the equation by spending less time in worship preparation is through theme preaching, which is a movement that is sweeping our country. The secret to this isn't that we're preaching on themes, it's that we're doing it in groups and then the groups can share resources -- stories, images, examples, quotations. Each preacher can then frame those in their own way, but it saves a lot of research time. Essentially we're getting that lectionary benefit that Christian ministers have by working with each other and sharing themes.
There are a number of theme-based groups, I think, across our movement. But the two main ones I'm aware of are the "Soul Matters" group ( http://www.soulmatterssharingcircle.com) led by Scott Tayler (Congregational Life Director at the UUA) and the themes published by All Souls, Tulsa ( http://themebasedministry.org).
I would guess that each of these tactics can decrease worship preparation anywhere from 25-50%. For me, preaching extemporaneously probably saves me 5 hours of actual writing time, but all the other preparation time is the same, research particularly doesn't go away. Soul Matters themes, on the other hand, changed things in the opposite way -- research is decreased by maybe as much as half, but the writing time is the same. Since trying themes I've used less extemporaneous preaching, so I can't speak to how the two might work together, but it's conceivable that together they could decrease worship preparation time very significantly by decreasing both the writing and the research.
Next and final: worship and the changing church -- using the worship service MORE.
I've talked about why UU sermon writing takes more time, why UU ministers don't preach every Sunday, and why the dynamics are tougher for part-time ministers. Next I wanted to talk about some models for making this situation more workable, particularly in light of the changing dynamics of church life. But before I do that, I want to talk about one more thing that really belongs in Part 1 or 2, which is for whom does sermon-writing take the most work?
My suspicion is that there are two categories of ministers who need the most time for sermon-writing. The first is ministers who are new to the ministry. These ministers don't have a large number of old sermons to draw from, although they have a handful from seminary and internship. Their advantage is that their seminary learnings are fresh, and that they've had more recent experiences of being regular worshippers at other ministers' worship services, but they have a disadvantage of less experience in the work of writing sermons week after week without pause.
The second category of ministers who take more time for sermon-writing are those who have been in their current pulpits for several years. Any bank of sermons they had coming into that pulpit has been used up, and they have to cover the same holidays for years running and bring new approaches each year.
These two categories of ministers will need the most time for sermon-writing. Those who will need the least time are those coming to a new pulpit from an old one, who have built up a bank of sermons from which to draw. While every preacher will need new material to respond to events in the world and in the individual church, and most sermons will need a rewrite for a new context, these ministers are still at an advantage having large blocks of sermons that they can use from week to week.
This is particularly a useful feature in interim ministry, of course, because that ministry has all the regular work of ministry plus particular goals of the interim ministry period to achieve. Having blocks of sermon-writing time freed up for the other work is important. The down-side of this is that if the congregation gets used to the level of activity of an interim minister using old worship materials, then they may expect that same level out of their newly settled minister, as well.
Up next: changing models for the changing church
In the last couple of posts, I've outlined why it is that the sermon-writing process is different for UU ministers and why it is that we are not in the pulpit every Sunday. And, of course, this has ramifications. And the impact of this is different for bi-vocational (part-time) ministers. It's important to look at this, since bi-vocational ministry is getting a lot of interest these days because of the increasing struggle of churches to afford full-time ministry, particularly in the changing religious landscape with fewer people in younger generations interested in traditional church. The bi-vocational trend may need to look different in our UU churches than it does in other denominations.
Generally in our movement, it seems that half-time ministers preach twice a month for ten months of the year, or a total of 20 sermons. They don't really get extra Sundays off for denominational leave; those are just scheduled into the half time that they're not working -- even though, of course, denominational work and continuing education is, indeed work. Note that two half-time ministries would equal more than one full-time ministry -- a minister with two half-time ministries would have no off Sundays, and no Sundays free for continuing education, chapter meetings, and General and District/Regional Assemblies, unless that half-time minister was preaching at two churches on the same weeks at different times.
Now think about what percentage of a minister's time is devoted to preparing for and leading worship. With a full-time minister, it might be as much as 20 hours a week on those weeks the minister is preaching, or 60 hours in a four-Sunday month. If that minister is working, conservatively, 50 hours a week for those 4 weeks of the month (pretend this month is February that we're talking about), then that's 60/200 hours, or 30% of their time devoted to worship.
With a half-time minister, suppose that minister is working, again conservatively, 25 hours a week for four weeks of the month, and preaching twice using 40 hours devoted to worship preparation. That's 40/100 or 40% of their time. So the bi-vocational minister will need a greater percentage of their time for worship preparation.
The problem is, what do you decrease and do less than half of? Not pastoral care. Trust me, you can't just refuse to answer every-other pastoral need. You're doing 100% of that, not the 50% that half-time ministry would suggest. So that's going to take a double percentage. Now you need to cut something else even more. Perhaps you only respond to half of the social justice issues in your community? The major area to cut is committee work and administration, but administration is a hidden work of the minister to begin with, that congregations don't think you're spending much of your time on.
Basically, as every half-time minister knows, there's no such thing as half-time ministry.
This becomes even more complicated for 3/4-time ministries, particularly when increasing from half-time ministries. A church increasing from half time with 20 Sundays wants naturally to move to 30 Sundays for 3/4 time, which is virtually full-time ministry from a preaching standpoint. With preaching and worship being a large percentage of the job.
If, again, you start with assuming a 50-hour week, 3/4 time of a 4-week month would be 150 hours. Three sermons at 20 hours each would be 60/150, or 40% again. It's a slightly better struggle than half-time ministry, because you're still doing 100% of pastoral care and 100% of everything else that you can't really do less at, but now you're getting paid for 75% of it. So it's closer to workable. But the big problem is when you try to go to full-time ministry without any substantial increase in the number of Sundays, so what the congregation is getting for paying you 25% more is basically just the good feeling of knowing they're paying you fairly for the work you've already been doing, but they aren't going to see much more result for it. I suspect, as a result, sadly, the 3/4-to-full jump is the hardest to make.
Ultimately, I want to say that bi-vocational ministry is harder in our tradition because the worship preparation time is harder in our tradition, and it's the most visible and desired part of ministry, and part-time ministers really are seldom given the amount of time they need to devote to it, without just working more and more hours for part-time pay. This is one reason why you find ministers less willing, in our tradition, to consider part-time ministry.
In my last post, I talked about one major reason why UU ministers usually don't preach every Sunday of the year, and why our tradition is different from Christian churches about this. In addition, there are the following reasons:
First, and most importantly, we believe in the prophetic power of the laity. We're not the only ones with something to say about our faith, about the big questions, about the future of the church, about social justice. We have amazing lay people, and we believe in sharing our free pulpit with them. This is a major difference from traditions which believe the ordained have a more direct connection with God, and a difference from traditions that don't let lay people preach without license. While we often give ministers a quality control responsibility for how their pulpit is shared, we fundamentally believe in the "prophethood of all believers." Our lay people are amazing, and we want to hear them.
Secondly, we have an increasing understanding that a healthy church is helped by a healthy minister, and that our ministers have high-stress jobs where they are always on call, and have little time to spend with family and friends who work or go to school in a regular work week. We want ministers to have friends and to have family, and to get some time to spend with them. That means they should limit their working evenings and have some Sundays off.
So how often do we preach? That varies tremendously. But what I often hear is that the average UU minister (full-time) gets one Sunday off per month (for 10 months), plus 4 weeks of vacation and 4 weeks of study leave. And then often added to this is up to 4 weeks of denomination leave for things like General Assembly, District/Regional Assembly, UUMA Institute and Chapter meetings, other continuing education, and study groups. Some of these may not actually encompass a Sunday, but may take up enough of the week to make it difficult to prepare a sermon for Sunday. So my math would say that full-time ministry would look like 52 Sundays a year minus 10 off minus 4 vacation minus 4 study leave minus up to 4 denominational leave, and the result would be 30-34 Sundays per year leading or participating in the worship life of the church.
Next up: Implications for bi-vocational ministry and implications for the changing church.
With all the discussion in recent months about bivocational ministry, it's worth discussion what implications it has for that central role of the minister: the preacher.
My assertion is that Unitarian Universalist preaching for our ministers is a very different thing from preaching in Christian traditions, and from what lay people experience when they preach. And the reasons that this is different are also some of the reasons why many of our full-time ministers don't preach every Sunday. Here are some of those reasons:
First, in many Christian traditions, there's an assumption that all your sermons are going to in some way tie back to that specific faith and its religious text, the Bible. You've spent much of your seminary career studying that particular text and you know it well. Your members are not surprised to hear the same stories coming up in worship again and again, and the same Biblical images. You may have a lectionary that you use that tells you which passages to use for each week of the year. You have online resources of sermon starters, stories, examples, and more, to go with that lectionary. And you probably have a group of local or online colleagues who are doing that same lectionary that you can discuss the week's choices with.
Our lay people when they preach have something of a similar experience, in that they're often preaching on something that they're an expert on, or at least is their real passion. And they may have months to prepare that one particular sermon.
Contrast both of these with the UU minister's experience. While you've had four years of theological school, you're expected to be well-versed in not just our religious tradition of UUism, and not just that tradition plus Christianity, but that tradition, Christianity, and all the world's religions. But then these world religions and theology while they may inform your preaching, will likely not comprise all of your topics. It is a common experience for the UU preacher to tackle a number of new sermon topics each year, each of which might require extensive new reading in an area completely new to the preacher, and which may be a topic never used again.
This is the number one reason I think our preaching takes a larger percentage of our time, and also why we don't preach every Sunday even while full-time.
The amount of time it takes a minister will vary, but I've often heard colleagues saying it takes them two full days of sermon-writing, although most of our letters of agreement give us one sermon-writing day. 20 hours is a number I've heard multiple times, which would equal about half of a regular worker's full-time week. That 20 hours may include research, meeting with musicians and worship associates, writing, and more. It seems like a lot of time, but as central as Sunday morning still is to our tradition, and with our expectation of scholarly and original work, it's not surprising that we put so much emphasis on it.
Coming up next:
-- Other reasons UU ministers get some Sundays off
-- Implications for bivocational ministry
-- The changing church and implications for worship
There once was a minister who planned far ahead,Not knowing that current events would insteadMake her wish her week’s sermon was not plannedSo that she could respond to events in our land.She had planned to give her whole sermon in rhyme.When she gave it before, it was liked at the time.It was a sermon that was given for a holiday, Earth Day,And speaking in rhyme was an unusual wayTo bring attention to the message of global warmingAnd all the climate trouble that’s formingIt’s still a relevant message, so she’ll give it next week,But if it was next week’s sermon on art that you seek,Well, don’t fret, because it’s likely a topic this year.Ann Green, you see, is likely to steerThe sermon she purchased at auction that way.And, so the message that you’ll hear todayIs not the one that was in your Bellnote.Not the one that got the vote,That was submitted when Cindy asked for your choiceOf sermon for her anniversary to voice.Nevertheless, there’s more ways to celebrate,This ten-year occasion, than just when we congregate.A party at Elissa’s is coming on Saturday at seven.Or seven thirty, either way, it’s sure to be heaven.We’ll hope to see you there. And again, come next week,If it was the Lorax/Earth sermon you came here to seek.
If we must die, let it not be like hogsHunted and penned in an inglorious spot,While round us bark the mad and hungry dogs,Making their mock at our accursèd lot.If we must die, O let us nobly die,So that our precious blood may not be shedIn vain; then even the monsters we defyShall be constrained to honor us though dead!O kinsmen! we must meet the common foe!Though far outnumbered let us show us brave,And for their thousand blows deal one death-blow!What though before us lies the open grave?Like men we’ll face the murderous, cowardly pack,Pressed to the wall, dying, but fighting back!
He was my brother
Five years older than I
He was my brother
Twenty-three years old the day he diedFreedom rider
They cursed my brother to his face
“Go home, outsider,
This town is gonna be your buryin’ place
Calm desperation and flickering hope,
Reality grapples like a hand on the throat.
For you live in the shadow of ten feet of rope,
If you're Goodman and Schwerner and Chaney.
When black youth find it difficult or impossible to live up to these standards—or when they fail, stumble, and make mistakes, as all humans do—shame and blame is heaped upon them. If only they had made different choices, they’re told sternly, they wouldn’t be sitting in a jail cell; they’d be graduating from college. Never mind that white children on the other side of town who made precisely the same choices—often for less compelling reasons—are in fact going to college. The genius of the current caste system, and what most distinguishes it from its predecessors, is that it appears voluntary. People choose to commit crimes, and that’s why they are locked up or locked out, we are told. This feature makes the politics of responsibility particularly tempting, as it appears the system can be avoided with good behavior. But herein lies the trap. All people make mistakes. All of us are sinners. All of us are criminals. All of us violate the law at some point in our lives.[ii]
Listen, I’m gonna be honest with you, and this is a practice I engage in every time I’m stopped by law enforcement. And I taught this to my son who is now 33 as part of my duty as a father to ensure that he knows the kind of world in which he is growing up. So when I get stopped by the police, I take my hat off and my sunglasses off, I put them on the passenger’s side, I roll down my window, I take my hands, I stick them outside the window and on the door of the driver’s side because I want that officer to be relaxed as possible when he approaches my vehicle. And I do that because I live in America.[vii]
One day I locked myself out of my car on Roberts Street and so I’m trying to break into my car with a coat hanger and a cop comes up. And he sees me doing it. He does not even ask me for ID or proof that that’s my car. Literally, the NOPD was like, hey you’re breaking into the car the wrong way. Let me help you. The cop was trying to help me break in. Now there is not a black man in this country 23 [years old] for whom that would’ve been the reaction.[viii]
…certainly we all want to live the well adjusted and avoid neurotic and schizophrenic personalities. But I must say to you this evening, my friends, there are some things in our nation and in our world to which I'm proud to be maladjusted. And I call upon you to be maladjusted and all people of good will to be maladjusted to these things until the good society is realized. I never intend to adjust myself to segregation and discrimination. I never intend to become adjusted to religious bigotry .I never intend to adjust myself to economic conditions that will take necessities from the many to give luxuries to the few, and leave millions of people perishing on a lonely island of poverty in the midst of a vast ocean of prosperity. I must honestly say, however much criticism it brings, that I never intend to adjust myself to the madness of militarism, and to the self-defeating effects of physical violence…. Yes, I must confess that I believe firmly that our world is in dire need of a new organization – the International Association for the Advancement of Creative Maladjustment. Men and women as maladjusted as the prophet Amos, who in the midst of the injustices of his day, cried out in words that echo across the centuries—"Let justice roll down like waters and righteousness like a mighty stream." As maladjusted as Abraham Lincoln, who had the vision to see that this nation could not survive half slave and half free. As maladjusted as Thomas Jefferson, who in the midst of an age amazingly adjusted to slavery, cried in words lifted to cosmic proportions—"We hold these truths to be self evident, that all men are created equal. That They are endowed by their creator with certain inalienable rights; that among these are life, liberty and the pursuit of happiness." As maladjusted as Jesus of Nazareth, who could say to the men and women of his day “he who lives by the sword will perish by the sword.” Through such maladjustment we will be able to emerge from the bleak and desolate midnight of man's inhumanity to man, into the bright and glittering daybreak of freedom and justice.[xii]
I have lived that moment when, despite having some success and security, I could see no way out.It's difficult, I think, for people in the caring professions to acknowledge their own depression and suicidal feelings. It's difficult because, right or wrong, we feel we're supposed to be worrying about other people and not have worries ourselves. It's difficult because we're supposed to be psychologically healthy to engage in this work, and admitting our struggles puts us at professional risk. It's difficult for the same reasons that Robin Williams' depression was difficult to understand. With Williams, the question is how can someone be depressed when they are so successful, so rich? With ministers, the question is more, how can someone be depressed if they're someone spiritual, who looks at the deeper side to things, who is in connection with the holy, whose mission it is to make meaning? How can we find life meaningless when we know "we are the meaning makers"? So it's not to be taken lightly that people are being open, being real, and talking about this.
I have lived that moment when, despite knowing that there were people who would miss me, I thought they would be better off without me.
I have lived that moment when, despite being knowledgeable about mental illness and the tragedies of suicide, it just didn’t matter.
Exult O shores, and ring O bells!
But I with mournful tread,
Walk the deck my Captain lies,
Fallen cold and dead.
Were there activists who were ahead of their time? Well that was true in every human rights and civil rights movement, but the vast majority of Americans were just waking up to this issue and beginning to think about it, and grasp it for the first time, and think about their neighbor down the street who deserved to have the same rights as they did, or their son, or their daughter. It has been an extraordinarily fast, by historic terms social, political, and legal transformation and we ought to celebrate that instead of plowing old ground when in fact a lot of people, the vast majority of people, have been moving forward.And then a bit later she said:
“I did not grow up even imagining gay marriage and I don’t think you did either. This was an incredible new and important idea that people on the front lines of the gay right movement began to talk about and slowly, but surely, convinced others about the rightness of that position. When I was ready to say what I said, I said it.”
Proverb also worked with the UUs to shorten their seven core principles, making them easier to remember, and has suggested putting them into “some sort of acronym form so that they’re easier to pull up quickly in your brain,” Needham says. “We don’t know if that will fly.”Let me say briefly, that I'm SURE what they meant was not "we've shortened the principles" but "we've created a shorter version of the principles...for marketing purposes." That's OF COURSE what was meant. They know that the principles are important and core to you, and they're not really just mucking with them.
"We have in our Principles an affirmation of our faith which uses not one single piece of religious language. Not one. Not even one word that would be considered traditionally religious. And that is a wonderment to me; I wonder whether this kind of language can adequately capture who we are and what we're about."
Date | Holidays & Remembrance Days | Conference Schedule |
8/3/2014 | Art Appreciation Month | |
8/10/2014 | Art Appreciation Month | |
8/17/2014 | Art Appreciation Month | |
8/24/2014 | Art Appreciation Month | |
8/31/2014 | Art Appreciation Month; 9/1: Labor Day | |
9/7/2014 | Hispanic Heritage Month; Suicide Awareness Month; | 9/5-6: MidAmerica Board, Starved Rock, IL |
9/14/2014 | Hispanic Heritage Month; Suicide Awareness Month; | |
9/21/2014 | Hispanic Heritage Month; Suicide Awareness Month; 9/24-26: Rosh Hashanah; 9/22: Mabon, Equinox | |
9/28/2014 | Hispanic Heritage Month, Suicide Awareness Month; 9/22 Peace Corps birthday, 9/29 Cervantes birthday, 9/30 John Murray preaches first sermon in US, 10/4: Yom Kippur; 10/4-7: Eid al Adha | |
10/5/2014 | Breast Cancer Awareness Month, Domestic Violence Awareness Month, LGBT History Month, Bullying Prevention Month, Pastor Appreciation Month; National Book Month; 10/7: Afghan Invasion Anniversary; 10/11: Coming Out Day | 10/5-8: HUUMA, Pokagon, IN |
10/12/2014 | Breast Cancer Awareness Month, Domestic Violence Awareness Month, LGBT History Month, Bullying Prevention Month, Pastor Appreciation Month; National Book Month; 10/13: Columbus Day | |
10/19/2014 | Breast Cancer Awareness Month, Domestic Violence Awareness Month, LGBT History Month, Bullying Prevention Month, Pastor Appreciation Month; National Book Month; 10/23: Divali, 10/24: United Nations Day; 10/25 Pablo Picasso birthday | |
10/26/2014 | Breast Cancer Awareness Month, Domestic Violence Awareness Month, LGBT History Month, Bullying Prevention Month, Pastor Appreciation Month; National Book Month; 10/26: Reformation Day; 10/27 Michael Servatus Dies; 10/31 Anniversary of UU Merger; 10/31 Luther's 95 Theses; 10/31 Halloween; 11/1: All Saints; 11/1: Samhain; 11/2: All Souls | |
11/2/2014 | Adoption Awareness Month, American Indian & Alaska Native Heritage Month, Alzheimer's Awreness Month, Family Caregivers Month, National Novel Writing Month (NaNoWriMo); 11/4: Election Day; | |
11/9/2014 | Adoption Awareness Month, American Indian & Alaska Native Heritage Month, Alzheimer's Awreness Month, Family Caregivers Month, National Novel Writing Month (NaNoWriMo); 11/11: Veteran's Day; 11/9: Carl Sagan's Birthday | |
11/16/2014 | Adoption Awareness Month, American Indian & Alaska Native Heritage Month, Alzheimer's Awreness Month, Family Caregivers Month, National Novel Writing Month (NaNoWriMo); 11/22: National Adoption Day | 11/10-13: Ohio River Group, Dayton, OH; 11/14-15: MidAmerica Board, Location TBD |
11/23/2014 | Adoption Awareness Month, American Indian & Alaska Native Heritage Month, Alzheimer's Awreness Month, Family Caregivers Month, National Novel Writing Month (NaNoWriMo); 11/24: Origin of the Species published; 11/27: Thanksgiving | |
11/30/2014 | Adoption Awareness Month, American Indian & Alaska Native Heritage Month, Alzheimer's Awreness Month, Family Caregivers Month, National Novel Writing Month (NaNoWriMo); 12/6: St. Nicholas' Day | |
12/7/2014 | Drunk & Drugged Driving Prevention Month, Seasonal Depression Awareness Month, 12/5: Anniversary of Chris Keith & Isaac Miller's Deaths | |
12/14/2014 | Drunk & Drugged Driving Prevention Month, Seasonal Depression Awareness Month, 12/16-24: Hanukkah, 12/14: Anniversary of the Sandy Hook Elementary Shootings | |
12/21/2014 | Drunk & Drugged Driving Prevention Month, Seasonal Depression Awareness Month, 12/16-24: Hanukkah; 12/21: Yule, Solstice; 12/25 Christmas | |
12/24/2014 | Drunk & Drugged Driving Prevention Month, Seasonal Depression Awareness Month, 12/16-24: Hanukkah; 12/25 Christmas | |
12/28/2014 | Drunk & Drugged Driving Prevention Month, Seasonal Depression Awareness Month, | |
1/4/2015 | Poverty in America Awareness Month; 1/5: Twelfth Night | |
1/11/2015 | Poverty in America Awareness Month | |
1/18/2015 | Poverty in America Awareness Month; 1/18: Baha'i World Reigion Day; 1/19: MLK Day; 1/21: National Hug Day | |
1/25/2015 | Poverty in America Awareness Month; 1/30-4/4: Season for Nonviolence | |
2/1/2015 | Black History Month; Teen Dating Violence Month; 1/30-4/4: Season for Nonviolence; 2/2 Groundhog Day, Imbolc, St. Brigid's Day, Candlemas; 2/7: Charles Dickens' Birthday | |
2/8/2015 | Black History Month; Teen Dating Violence Month; 1/30-4/4: Season for Nonviolence; 2/14: Valentine's Day; 2/12: Darwin's Birthday; 2/13 Susan B. Anthony's Birthday | |
2/15/2015 | Black History Month; Teen Dating Violence Month; 1/30-4/4: Season for Nonviolence; 2/17: Mardi Gras; 2/18: Ash Wednesday; 2/18-4/2: Lent; 2/19: Chinese New Year | |
2/22/2015 | Black History Month; Teen Dating Violence Month; 1/30-4/4: Season for Nonviolence; 2/18-4/2: Lent; 2/26: 50th anniversary -- murder of Jimmie Lee Jackson | |
3/1/2015 | Women's History Month; 1/30-4/4: Season for Nonviolence; 2/18-4/2: Lent; 3/7: 50th Anniversary -- March from Selma, "Bloody Sunday" | |
3/8/2015 | Women's History Month; 1/30-4/4: Season for Nonviolence; 2/18-4/2: Lent; 3/11: James Reeb Murdered -- 50th Anniversary; 3/12: Lincoln's Birthday; 3/13: Susan B. Anthony's Death; 3/9: 50th anniversary -- 2nd march from Selma "Turnaround Tuesday" | |
3/15/2015 | Women's History Month; 1/30-4/4: Season for Nonviolence; 2/18-4/2: Lent; 3/17: St. Patrick's Day; 3/20: First Day of Spring, Equinox, Ostara; 3/21: Naw Ruz, Nooruz | |
3/22/2015 | Women's History Month; 1/30-4/4: Season for Nonviolence; 2/18-4/2: Lent; 3/21: 3rd March from Selma to Montgomery --50th anniversary; 3/25: Viola Liuzzo murdered -- 50th anniversary | |
3/29/2015 | Women's History Month; 1/30-4/4: Season for Nonviolence; 2/18-4/2: Lent; 3/29: Palm Sunday; 4/1: April Fool's Day; 4/1: Dr. Seuss' birthday; 4/3-11: Passover | |
4/5/2015 | Jazz Appreciation Month; National Poetry Month; Sexual Assault Awareness Month; Child Abuse Prevention Month; Autism Awareness Month; 4/5: Easter; 4/3-11: Passover; 4/7: William Ellery Channing's birthday | |
4/12/2015 | Jazz Appreciation Month; National Poetry Month; Sexual Assault Awareness Month; Child Abuse Prevention Month; Autism Awareness Month; 4/16 Yom Ha'Shoah | |
4/19/2015 | Jazz Appreciation Month; National Poetry Month; Sexual Assault Awareness Month; Child Abuse Prevention Month; Autism Awareness Month; 4/22: Earth Day | 4/15-17: HUUMA, Naperville, IL; 4/17-19: MidAmerica Regional Assembly, Naperville, IL |
4/26/2015 | Jazz Appreciation Month; National Poetry Month; Sexual Assault Awareness Month; Child Abuse Prevention Month; Autism Awareness Month; 4/30: Hosea Ballou's birthday; 5/1: Beltane, May Day; 5/1: International Workers Day | |
5/3/2015 | Jewish Americans Heritage Month; Foster Care Month; 5/5: Cinco de Mayo | |
5/10/2015 | Jewish Americans Heritage Month; Foster Care Month; 5/10: Mother's Day; | |
5/17/2015 | Jewish Americans Heritage Month; Foster Care Month; | 5/15-16: MidAmerica Board, Location TBD |
5/24/2015 | Jewish Americans Heritage Month; Foster Care Month; 5/25 Emerson's birthday; 5/25 Memorial Day; 5/25: Pentecost | |
5/31/2015 | Jewish Americans Heritage Month; Foster Care Month; 6/4: Capek celebrates 1st Flower Communion | |
6/7/2015 | LGBT Pride Month; 6/18-7/17: Ramadan | |
6/14/2015 | LGBT Pride Month; 6/18-7/17: Ramadan | |
6/21/2015 | LGBT Pride Month; 6/18-7/17: Ramadan; 6/21: Father's Day; 6/21: Solstice, Litha; 6/25: Olympia Brown ordained | |
6/28/2015 | LGBT Pride Month; 6/18-7/17: Ramadan; 7/4: Independence Day | 6/22-24: Ministry Days, 6/24-28: GA, Portland, OR |
7/5/2015 | 6/18-7/17: Ramadan; 7/18-21: Eid al Fitr | |
7/12/2015 | 6/18-7/17: Ramadan; 7/18-21: Eid al Fitr | |
7/19/2015 | | |
7/26/2015 | 8/1: Lughnasadh | |
8/2/2015 | Art Appreciation Month | |
Towards a 2-part solution: Trust is a 2-way street. I encourage those of us on the sidelines to recognize our own reactivity, our own distrust of authority, and remember that we are the UUA. The people we tend to point fingers at care very, very deeply about our faith tradition and are hard at work trying to ensure our future. We do a thorough job of holding them accountable, but can we practice occasionally cutting them some slack? Apparently, this new logo wasn’t a whim and wasn’t created out of thin air, but has been a year-long process of dialogue with 50 different UU stakeholders (according to the recent VUU episode available here, particularly at 30:49).
And, for the UUA Administration, it would be much easier to cut some slack if we had confidence in where we are going. I am reminded of a GPS I use which won’t ever give me the whole map of where I am going, but only shares one turn at a time. I hate it because I never really know if it is directing me to my desired destination. Give me the whole map at once (rather than just pieces at a time) and then I will be more likely to trust each individual turn. I want the same from my UUA Administration. You seem to have been working from a plan – please share it in more detail.This week, another dear friend and colleague, Erika Hewitt, writes (here and again on Tom Shade's blog here) about being engaged in a "Very Large Project" for Unitarian Universalism, and finding herself "armoring up." She says:
We find ourselves bracing for criticism not because our Very Large Project is controversial nor because we have paranoid temperaments, but rather because of the cultural patterns that we witness in the larger UU world (much of it online):Erika and Dawn point to a very real problem of a lot of criticism that the people who lead in our movement are faced with. We do need to give them more of a a measure of goodwill.
Often, our people respond to brave risk-taking by shaming the risk-takers.
Too often, our people respond to the vulnerable expression of creativity or vision by criticizing the creation or vision, and naming the ways it failed to suit their personal taste.
In attempting to define this case as a challenge to “the will of the people,” Tr. 2/25/14 p. 40, state defendants lost sight of what this case is truly about: people. No court record of this proceeding could ever fully convey the personal sacrifice of these two plaintiffs who seek to ensure that the state may no longer impair the rights of their children and the thousands of others now being raised by same-sex couples. It is the Court’s fervent hope that these children will grow up “to understand the integrity and closeness of their own family and its concord with other families in their community and in their daily lives.” Windsor , 133 S. Ct. at 2694. Today’s decision is a step in that direction, and affirms the enduring principle that regardless of whoever finds favor in the eyes of the most recent majority, the guarantee of equal protection must prevail.We knew that the state attorney general, Bill Schuette, had immediately filed an appeal and an emergency stay of the decision, but that it, too, happened after the close of offices Friday. So it looked like if couples were to get married, it would happen only licenses could get issued over the weekend. On Facebook, I began to see UU colleagues in Michigan immediately asking if any clerk was going to be open over the weekend. We heard a statement from Barb Byrum, the Ingham County Clerk, that she would open first thing on Monday morning and start issuing licenses, but we knew that the emergency stay could go through so quickly that we wouldn't have our window if we had to wait until Monday. I called Equality Michigan to find out if they knew anything more from any county clerks, and only got answering machines, unsurprisingly. Then I called Randy Block, Director of the Michigan UU Social Justice Network. He hadn't learned anything about any clerks opening yet, either, but said he would call and e-mail me if he did and I said I would post it by e-mail to the clergy groups and to Facebook.