"I don't see why you had to put them greek words on there"
"By God Woodrow, I've told you before, it ain't GREEK, it's LATIN."
"What's it say then?"
"It's a motto, it says itself..."
"You ain't got any idea what it says! Heck, for all you know it could be an invitation for people to rob us!"
"As far as I'm concerned any man who can read Latin is welcome to rob us. I'd like the chance to shoot at an educated man for once in my life."
Now I’m ready to posit a tug
Or nudge from the soul. Some insight
Too important to be put off till morning
Might have been mine if I’d opened myself
To the occasion as now I do.
Here’s a chance for the soul to fit its truth
To a world of yards, moons, poplars, and starlings,
To resist the fear that to talk my language
Means to be shoehorned into my perspective
Till it thinks as I do, narrowly.
“Be brave, Soul,” I want to say to encourage it.
“Your student, however slow, is willing,
The only student you’ll ever have.”
“About six years ago, like so many romantic gardening fools, I fell for it: the wildflower meadow. I don’t know whether it was the pictures on the seed packets, or the vision I had of myself, dressed all in white, strolling through an endless vista of poppies and daisies.
“’A garden in a can,’ the seed catalogs said. The pictures showed a scene of rolling hills and dales, an area about the size of Georgia and Alabama combined, covered solid as far as the eye could see with billowing drifts of lupine and phlox.
“But I wasn’t born yesterday. I had been tricked by those pictures before. I come from down south, where vegetation does not know its place. I knew what Lady Bird Johnson was talking about when she gave the wildflower romantics a look and said, ‘You can’t just scatter the seeds around as if you were feeding chickens.’ Even the more responsible plant catalogs, in their offer of wildflower seed mixes for the various regions of the country admitted, ‘We have not been able to develop a mixture suitable for Zone 9.’ So I knew it wouldn’t be easy.
“But it’s hard to squash a romantic. I made a plan. I would prepare my ground, about a half acre, and plant the wildflowers in rows. I would keep the weeds out for five years, by cultivating between the rows with a push plow and a hoe, and weeding by hand within each row. By the end of those five years, I figured I would have eliminated any perennial weeds and weed seeds.
“Then the garden would be on its own. The wildflowers would spread, eventually taking up the spaces between the rows, and I would get out my white dress and begin my leisurely strolls.
“My garden’s first spring: the seeds arrived. I planted by hand. The rows, neatly set out with stakes and string, seemed endless. I crawled up and down and up and down every afternoon examining each seedling as it sprouted. My hands got hard and callused. They took on the curve of the hoe handle so that everywhere I went, I looked as if I were gripping a ghostly hoe.
“The first summer, my annual plants bloomed. The Coreopsis tinctoria was spectacular, a glowing red, and the cosmos was shoulder high. Its lavender petals brushed my face as I scritched and scritched up and down each row. I loved the sight of the clean brown earth stretching away from the blade of my hoe. On my hands and knees I weeded between plants. My knees ached, but the smell down there was nice, damp ground and bruised Artemisia. I developed a gardener’s stoop and a horticulturist’s squint.
“That first winter, I could relax only a little. Bermuda grass can establish itself during a winter and get away from you the following spring. So every evening at dusk, I would stalk up and down my garden like a demented wraith, peering at the ground for each loathed blue-green blade, my cloak billowing in the wind and my scarf snagging on the bare gray branches of last summer’s sunflowers.
“At night, I would lie in my bed under the quilt listening to the wind outside and pinching and sniffing the little bunches of sweet Annie I had harvested and dried in July. I dreamed of that summer, only four years away now, when the garden would be finished. My white dress would be linen, I decided.
“The second summer was very fine. Some of the annuals had reseeded, and the perennials and biennials bloomed for the first time. But I had a real problem with something called Old Horrible Snakeroot, one of the terrifying mints, creeping in around the edges. Every afternoon, dressed in a wide straw hat, big boots, and little else, and pouring sweat, I violently hoed the perimeter of my garden. I wore out my first hoe that year with sharpening the blade, and the handles of my Little Gem cultivator became as smooth as ivory.
“During the third and fourth years the rows began to close in. There were great irregular patches of gaillardia spanning several rows, with Queen Anne’s lace and moss verbena weaving themselves among clumps of black-eyed Susans
“When I stood up to ease my back and looked across the garden, I could see that it was truly as beautiful as the picture in the Park’s seed catalog. I wiped the sweat out of my eyes and washing my face in the watering can. My white linen dress would have lace.
“The fifth summer, I had to go to the doctor about my knees. ‘You’ve got to quit squatting down,’ he told me. ‘I can’t quit squatting down,’ I said. ‘I’ve got a garden.’ He sighed and gave me a pair of elastic bandages. I had a problem with thistles that year. The seeds must have blown in from somewhere. I wore gloves to pull them out, and every time I took out a thistle, I would transplant a wildflower in its place. Every one of the transplants thrived and multiplied, and by the end of that summer, there was not a spot of bare ground for a weed seed to settle in. My garden was complete. That winter I bought the linen and the lace and sewed my white dress.
“In March I went out to the garden. The linaria was the first thing to bloom. I knew it would be. I knew that a week later the verbena would show up, then the Shasta daisies and the gaillardia – a clump here, here, and here. In midsummer the Queen Anne’s lace would begin to bloom. I knew exactly how it would be. I knew the name of every plant. I could recognize each one even before it got its true leaves.
“I sighted down the length of the garden. There was no trace of the neat rows I had worked and worked for all those years. The garden had taken over itself, just as I had planned. I walked back to the house. I looked at my soft, limp hands. I looked at my white linen dress, with lace. It seemed like the stupidest thing I had ever thought up. ‘The fact is,’ I said to myself, ‘I want something to hoe.’ I’ve started reading about intensive gardening. It involves double digging and raised beds. Every season you pull out the old plants and put in new ones. It’s a garden that never gets finished.
“I gave the white dress to my sister, Louise. Sometimes she comes for a visit and strolls in the wildflower meadow. She ooohs and aaahs and brings her friends to see it. They pick armloads of flowers. I sit on the edge and draw diagrams of my next season’s garden in the raised beds. I’m learning about companion planting. In the wildflower meadow, the Queen Anne’s lace waves its filigree heads over the marsh pinks, and the sweet alyssum tucks up neatly around the clumps of painted daisies. But I hardly notice. I’ve got a new garden now.”
You wait for summer then you wait for rain
You wait for darkness then you wait for day
You wait for August then you wait for May
You wait to get up then you wait to play
You wait for someone who will make the wait worth the wait.
(Lyrics from the song “The Wait” off new Built to Spill record, “You in Reverse”.)
First, University of Chicago Religion professor Bruce Lincoln's assertion that "Those who sustain [an] idealized image of culture do so, inter alia, by mistaking the dominant fraction (sex, age group, class, [dogma] and/or caste) of a given group for the group or 'culture' itself. At the same time, they mistake the ideological positions favoured and propagated by the dominant fraction for those of the group as a whole (e.g. when texts authored by Brahmins define 'Hinduism', or when the statements of male elders constitute 'Nuer religion')."
And second, this famous quote from a sermon by Tony Campolo: "I have three things I'd like to say today. First, while you were sleeping last night, 30,000 kids died of starvation or diseases related to malnutrition. Second, most of you don't give a shit. What's worse is that you're more upset with the fact that I said shit than the fact that 30,000 kids died last night."
Weltschmerz: sadness concerning the evils of the world, or, romantic pessimism.
Amidst this gathering of earnest souls, help us to grow in fellowship and in greater faith. Help us to love one another as Jesus taught.
We offer thanks for our meal this evening, for the bread that sustains, as well as for the faith that fills us in ways that bread cannot.
Help us to make our lives a witness, both within this meetings and outside of it, both within this week and beyond it. Remind us that selfless acts of love are better representatives of faith than well-spoken words. Help us to remember joy, laughter, and celebration – that our faith is a source of gladness and that we should share this by showing this.
Most of all, we pray we are forgiven for our shortcomings and errors, loved for who we are despite our blemishes, our human imperfections, and even our foolishness. Bless us not only in moments of clarity, but also in uncertainty; bless us not only in vocation, but also in discernment.
[According to a wonderful prayer I once heard] remind us that God has room for all people: the faithful, the faithless, and those of dappled faith… and the Lord so loves dappled things. Amen.
“Those who sustain an idealized image of culture do so, inter alia, by mistaking the dominant faction of a given group for the group or ‘culture’ itself. At the same time, they mistake the ideological positions favored and propagated by the dominant faction for those of the group as a whole.
“The same destabilizing and irreverent questions that one might ask of any speech act ought to be posed of religious discourse. The first of these is, ‘Who speaks here?’ ‘To what audience?’ ‘In what immediate and broader context?’ ‘With what interests?’ ‘And should the speaker persuade the audience, what are the consequences?’ ‘Who wins?’ ‘How much?’ ‘Conversely, who loses?’”
“I want to tell you three things. The first thing is that while you were sleeping last night, twenty-thousand children died of starvation and curable diseases. The second thing is that none of you give a shit. And the third thing, is that many of you are more upset that I said the word shit than you are that twenty-thousand children died of starvation and curable diseases.”
We build on foundations we did not lay.
We warm ourselves at fires we did not light.
We sit in the shade of trees we did not plant.
We drink from wells we did not dig.
We profit from persons we did not know.
We are ever bound in community.
Me: So, you are feminists and you keep hijab... some people would say there is a tension between those two things. Is it a tension for you?
Them: Not at all.
Me: Okay, but many Westerners have this image of Islamic countries as male-dominated where women are forced to cover themselves up.
Them: Well, the Koran instructs Muslims to dress modestly, both women and men. It is up to each individual to interpret what constitutes modesty. The burqa is a fundamentalist thing and we definitely don't support that. A lot of Muslim dress is based in regional culture, but the basic commandment is modesty... and the expectation is the same for a man as it is for a woman.
Me: So, let's talk modesty. What's wrong with the human body?
Them: Nothing is wrong with the human body. It is a good thing. Because it is good it means we shouldn't objectify it. Hijab is a way of refusing to objectify it.
Me: I’m not sure I buy that. If there’s nothing wrong with the human body, and it is a good thing, say it is positive. Hiding it leads to fear and shame.
Them: So, Western Culture treats the body positively, does it? Let's see: sexy billboards, eating disorders, plastic surgery. Maybe it would be more accurate to say the Western World treats the body immaturely, sensationally, or as a commodity. Would you describe objectification as positive?
Me: OK. So, objectification exists but I see that as a by-product of freedom. If people are allowed to dress as they want to, there will be people who exploit that freedom and don't make good choices within it. Its the price of letting people be who they are.
Them: So, you really believe women are free in Western Culture? The decision to wear painful shoes, or get your nose broken by a surgeon, or starve yourself is not a naturally occurring decision. Nobody chooses these things freely. And we don't see Western Culture valuing women or men for who they are, but for how they dress, how they look. And that divides self from body. How does a woman in the West know whether she is valued for her ideas or for her looks, or whether her physical appearance has prevented her from utilizing her skills? Women in our society know that their achievements are based on merit, not on points that get added or deducted based on hair-color, fashion, or body type.
Me: Oh, so your culture has it figured out then?
Them: No, but Indonesia has had a female president. How many of those have you had in the United States?
Me: But, you see, that worldview assumes the worst... that in a free society human nature will lead us to objectify, and judge, and mistreat each other. I don't buy that assumption. I find that it is degrading to humanity to assume the worst of human nature.
Them: That's hypothetical, though. Look around at what actually happens.
Me: But because objectification and oppression happen doesn't mean they have to happen. You might say that a history of repression and inequality means that we need to learn how to be wise in our freedom. Freedom misused doesn't mean freedom is bad. It means we need to learn how to use it better, which we'll only figure out if we are actually free to use it.
Them: I don’t find any consolation in that. Especially not when the system I know seems to work. And, Western Culture has treated the body out of proportion. Look at all the money you spend on fashion, on vanity, on expensive elective medical procedures, on makeup, on the salon. That is a sign of a culture that has completely lost the ability to discern what is important and what is good. You see the wrap I'm wearing: not tight, not restrictive. Shoes: comfortable. Hair? Didn't spend time worrying about it. That's freedom, in my opinion.
“The substitutionary theory of atonement generates a series of substitutions. Crusaders slaughtered Jews, who substituted for Muslims, who substituted for earlier “Jews” accused of killing Jesus, who substituted for the Romans who actually killed Christ. Jesus substitutes for sinful humanity to pay the debt owed to God… And committing violence substitutes for spiritual rebirth as the route to paradise.
“This theology, like violence, obliterates distinctions and replicates itself indiscriminately. Now Afghanistan can substitute for al Qaeda. Saddam Hussein can substitute for Osama bin Laden… Iraq can substitute for Afghanistan. Any Muslim can substitute for any terrorist.” [Parker, 71]
“It involves the idea of us joining hands to dismantle the evil empires of racism, homophobia, poverty, ignorance, militarism, and environmental destruction, and build up a land of peace, equity, freedom, justice, and sustainability. This version of apocalypse doesn’t contain all the chaos or craziness of the more familiar image of apocalypse, but it does involve the end of the current world and the birth of a different world than we have known today. As one of our hymns goes, ‘We’ll be a land building up ancient cities, raising up devastations from old, restoring ruins of generations, come build a land of people so bold.’” [Parker, 17]
“We are living,” writes Parker, “in a post-slavery, post-Holocaust, post-Vietnam, post-Hiroshima world. We are living in the aftermath of collective violence that has been severe, massive, and traumatic. The scars from slavery, genocide, and [misbegotten] war mark our bodies. We are living in the midst of rain forest burning, the rapid death of species, the growing pollution of the air and water, and new mutations of racism and violence.” [Parker, 20]
Geese appear high over us,
pass, and the sky closes. Abandon,
as in love or sleep, holds
them to their way, clear,
in the ancient faith: what we need
is here. And we pray, not
for new earth or heaven, but to be
quiet in heart, and in eye
clear. What we need is here.
1. I the Lord am your God who brought you out of the land of Egypt, the house of bondage.11) The Four Noble Truths are: Life is suffering; Suffering has an origin; Suffering can be overcome (nirvana); and, the path to overcoming suffering is the Noble Eightfold Path. (Give yourself one point for each noble truth.)
2. You shall have no other gods before me.
3. You shall not make yourself a graven image.
4. You shall not take the name of the Lord your God in vain.
5. Remember the Sabbath day and keep it holy.
6. Honor your father and mother.
7. You shall not kill/murder.
8. You shall not commit adultery.
9. You shall not steal.
10. You shall not bear false witness against your neighbor.
11. You shall not covet your neighbor's wife.
12. You shall not covet your neighbor's goods.
Adam and Eve: Garden of Eden
Paul: Road to Damascus
Moses: Exodus and Parting of the Red Sea
Noah: Olive Branch
Jesus: Road to Damascus, Garden of Gethsemane
Abraham: Binding of Isaac
Serpent: Garden of Eden
Grandpa's flawed strategy is hedonism ("selfishness" according to LT). Life is about doing whatever feels good, without much concern for how it impacts others.
Richard's flawed strategy is ideology mixed in with a bit of tragic hubris. Life is about following the right formula.
Sheryl's flawed strategy is permissiveness and fascination with the world. She shows no boundaries about what is appropriate for Olive to be exposed to.
Frank struggles with jealousy, despair, anger, and detachment. He requires others to confirm his specialness.
Dwayne represents nihilism and solipsism.
Once more Jesus spoke to them in parables, saying, “The kingdom of heaven may be compared to a king who gave a wedding banquet for his son. He sent his slaves to call those who had been invited to the wedding banquet, but they would not come. Again he sent other slaves, saying ‘Tell those who have been invited: Look, I have prepared my dinner, my oxen, and my fat calves have been slaughtered, and everything is ready; come to the wedding banquet.’ But the invited guests made light of it and went away, one to his farm, another to his business, while others seized his slaves, mistreating them, and killed them. The King was enraged. He sent his troops, destroyed those murderers, and burned their city. Then he said to his slaves, ‘The wedding is ready, but those invited were not worthy. Go therefore into the main streets, and invite everyone you find to the wedding banquet.’ Those slaves went into the streets and gathered all whom they found, both good and bad; so the wedding hall was filled with guests.
But when the king came in to see the guests, he noticed a man there who was not wearing a wedding robe, and he said to him, ‘Friend, how did you get in here without a wedding robe?’ And he was speechless. Then the king said to the attendants, ‘Bind him hand and foot, and throw him into the outer darkness, where there will be weeping and gnashing of teeth.’”
Alone, you can fight…
but they roll over you…
Two people can keep each other
sane, can give support…
Three people are a delegation,
a committee, a wedge. With four
you can play bridge and start
an organization. With six
you can rent a whole house,
eat pie for dinner with no
seconds, and hold a fund raising party.
A dozen make a demonstration.
A hundred fill a hall.
A thousand have solidarity and your own newsletter;
ten thousand, power and your own paper;
a hundred thousand, your own media;
ten million, your own country.
It goes on one at a time,
it starts when you care
to act, it starts when you do
it again after they said no,
it starts when you say “We”
and know who you mean, and each
day you mean one more.
The story involves John, a parishioner of Rev. Safford’s. John is an elderly man, fairly typical of a Unitarian in that he is extraordinarily involved in his community. John also attends church every single Sunday, always sitting in the first row because he is hard of hearing. Asked why he comes every single Sunday, John replies, “Someone might miss me if I wasn’t here.”
Safford describes that John is the epitome of welcoming, always helpful. He isn’t this way because he wants more friends (he has more than he can manage.) He isn’t some driven evangelist (in fact, he misses the small church his church once was.) He is welcoming because, well, because how else can one possibly be when guests are in your home?
On the Sunday after John’s memorial service a new family who never knew John and will never have the chance comes into the sanctuary and sits down in John’s seat as if they own the place. If he could have been there, John would have been delighted.
· Older people tend to grow in their capacity for self-confrontation.
· Older people tend to decrease in self-centeredness, moving from egoism to altruism.
· Older people tend to think of childhood more positively.
· In relationships, older people tend to become more selective and less interested in superficial relationships.
· Older people tend to find solitude less threatening.
· Older people tend to have greater differentiation between self and role.
· Older people tend to find joy in transcending nonsensical social norms.
· Older people tend to develop a deeper appreciation for the gray areas that separate right and wrong.
· Many older people grow in their capacity for cosmic insights.
· Older people tend to have a greater interest in genealogy emerges.
· Older people frequently have a renewed interest in nature.
“Forgive our trespasses as we forgive those who trespass against us.”
“Forgive our trespasses that we’ve apologized for as we forgive those who have apologized for trespassing against us.”
“The decision opens with a description of the difficult realities in which Israel finds herself security-wise. We shall conclude this judgment by readdressing that harsh reality. We are aware that this decision does not ease dealing with that reality. This is the destiny of democracy, as not all means are acceptable to it, and not all practices employed by its enemies are open before it. Although a democracy must often fight with one hand tied behind its back, it nonetheless has the upper hand. Preserving the Rule of Law and recognition of an individual’s liberty constitutes an important component in its understanding of security. At the end of the day, they strengthen its spirit and its strength and allow it to overcome its difficulties.” [quoted in Harbury, p.169]
● In February 2005 a committee of about 10 members formed to help lead SMUUCh towards becoming a Welcoming Congregation.
● In the Spring of 2005, the Board of Trustees voted in support of this program and to endorse the Welcoming Congregation committee's efforts.
● On April 3, 2005 I spoke in front of over 600 people at rally held at Colonial UCC opposing the Marriage Ammendment in the State of Kansas.
● In April of 2005, the Welcoming Congregation Committee began leading a series of montly workshops based on the Welcoming Congregation Handbook. These workshops continued until October 2005.
● In September of 2005, the Second Sunday Forum featured a panel including a transgender woman, a lesbian woman, a gay man, and the mother of a lesbian woman. The panel discussed a wide variety of topics including their experiences in faith communities. Approximately 80 people attended the forum.
● In the Spring of 2006, the Welcoming Congregation Commitee offered a repeat series of workshops.
● In September of 2006, I preaching a sermon on The Importance of Being Welcoming.
● In October of 2006, Micheline Burger authored a DrumBeat column on the Welcoming Congregation.
● On October 15th, the service is fittingly titled "Where Our Faith Has Stood on Equality." You won't want to miss it!
"Do you have trouble describing our way of being religious? Would you like to be able to tell newcomers about the historic roots of our faith? Do you get tongue tied when people ask you to tell them about Unitarian Universalism? Do UUs believe in anything, everything, or nothing at all? How do you handle those kinds of questions."
"Roots" is a four part curriculum designed to help you tell newcomers all about our history and theology. It is an excellent refresher course for long time members as well. On Saturday Rev. Meyer will walk you through the curriculum and show you how to use it with newcomers groups and how to adapt it to suit the particular history of your congregation. You will learn how to describe our way of being faithful in positive ways. If you like "Roots" you can download an electronic copy for free and edit it to tell the story of your congregation.
"What were the witch hunts really all about? Was it religious or economic persecution? If those who were hunted down and killed were not really practitioners of Wicca, who were they and why were they persecuted? And what are th modern day implications of the so-called "witch hunt?"
Web-Resources:
Growth Workshop at 2006 General Assembly
Michael Durall's Church Consulting page
Nancy Proctor (a UU Church Consultant)
Multi-media Resources (available in my office):
"Breakthrough Congregations 2006": A video showcasing four thriving UU congregations.
"Ideas for Growth": A video about the growth strategy of the Jefferson UU Church in Golden, Colorado.
Check out books by these authors:
Leonard Sweet
Thomas Bandy
Will Easum
Loren Mead
Alice Mann
Gil Rendle
“My hope is that progressive organizations, liberal churches included, will soon experience a growth surge which echoes that experienced by the religious right in the past 20 years. My fear is we won’t be ready.Rev. Eller-Isaacs sees crisis, but also opportunity. Perhaps the opportunity he sees is overstated, is too optimistic, is too unrealistic. But can we do anything else but act as if the opportunity is there? We can’t afford to think that he might be wrong.
“I could offer you a laundry list of ways that liberal churches are ill prepared to welcome all the ‘longing, thirsty souls’ who may soon come our way. I could berate us for thinking so small in a time when the need is so great. I could bemoan our tendency to take pride that we have influence far beyond our numbers. We’ve been proud to be the leaven long enough. It is time for us to be the bread.”
“Religious liberalism often involves a willingness to affirm faith without certainty. This is not the same thing as faith without conviction. It does mean that religious liberals tend to hold faith claims with a certain tentativeness. This is partly a result of a liberal mindset that is always testing and second-guessing itself. It also reflects the liberal commitment to open-ended inquiry and the realization that truth is not given once for all time. This same tendency can produce personal belief systems or theologies articulated in generalized ideals, perhaps sincerely felt, but often without a deep grounding or much specific content.…
“In the post-modern world, there is no such thing as certain knowledge or absolute truth. Things we once thought gave us firm foundations, such as universal human reason or common experience, turn out to be bounded by language and culture and gender. Everything is relativized. What we used to think of as truth is now seen as interpretation. Because of our cultural limitations, all our interpretations are only partial. And it’s not just that each of us has only a partial view of some larger truth. The metaphors we commonly use, such as looking at the same light through different windows or going up the same mountain on different paths, are challenged in postmodernity. In the postmodern way of thinking, there is no larger truth. We are all wandering around on different paths (or lost in the brush) on different mountains. We each have our own truths and our own knowledge, according to our circumstances.”
“It may be that the ideal of freedom to choose ends without claiming eternal validity for them, and the pluralism of values connected with this, is only the late fruit of our declining capitalist civilisation: an ideal which remote ages and primitive societies have not recognised, and one which posterity will regard with curiosity, even sympathy, but little comprehension. This may be so; but no sceptical conclusions seem to me to follow. Principles are not less sacred because their duration cannot be guaranteed. Indeed, the very desire for guarantees that our values are eternal and secure in some objective heaven is perhaps only a craving for the certainties of childhood or the absolute values of our primitive past. ‘To realize the relative validity of one’s convictions’, said an admirable writer of our time, ‘and yet stand for them unflinchingly is what distinguishes a civilised man from a barbarian.’ To demand more than this is perhaps a deep and incurable metaphysical need; but to allow it to determine one’s practice is a symptom of an equally deep, and more dangerous, moral and political immaturity.”
“As we enjoyed the feast of this past Thursday, my heart was moved to ponder the story of a feast found in the Good Book. Jesus tells the story of a feast which is the celebration of reconciliation from estrangement, a conversion of the heart. It is a moving story.
“From time to time, I do not doubt, some of us have felt like that prodigal son… but more often than not, we are given to think not of ourselves as lost, but to see others that way. Our days are spent making lists of who deserves to repent, who is in need of conversion, who is lost, who is squandering their inheritance. (A few of you have even felt from time to time, I am sure, like I had become prodigal in my theology and maybe I have.) But in our thinking that other person often becomes those people. Those people are in need of conversion. They need to repent.
“This is called sheep and goats thinking. The Bible says that the Lord will separate the sheep from the goats, with the sheep at his right hand and the goats at his left. To the sheep will be eternally rewarded and the goats eternally punished. But most people stop reading right there. If you keep reading you find that Jesus says that then goats are the ones who divide people up and label them, whereas the sheep treat everyone the same. Which is a just a tricky way, round-about way of saying that it is wrong to judge folks.
“No matter who we are, we are inclined to accuse somebody else of missing out on the feast that is laid before us, just as others surely perceive us as missing out and being hopelessly lost. So may we take some comfort in the humbling realization that we are all surely a part of each other. May we know that not one among us is fully righteous; nor are we fully lost. Neither entirely sheeplike, nor entirely goatlike, we are, in our essence, dappled creatures. And the Lord so loves dappled creatures.”
The story involves a Sufi Holy-man named Nasruddin who knows a philosopher in the village who delights in arguing with him. The philosopher makes an appointment to go quarrel over philosophy with Nasruddin, but the absent-minded mystic forgets the appointment he had agreed to and goes off to play cards in the park. The philosopher arrives at the appointed hour only to find Nasruddin gone. He paces, swearing and cursing. As the minutes and hours pass the philosopher becomes increasingly agitated. Finally, he writes, “Stupid Oaf” on Nasruddin’s door and storms home. When Nasruddin returns, he sees his defaced door and realizes he had forgotten the appointment. Nasruddin sets off to the philosopher’s home. When he meets the philosopher he says, “My dear friend. I had completely forgotten our appointment until I returned home and found you had written your name on the door.”
With “Blaming” you give up the power to change the situation. Assigning blame takes away your own responsibility and agency.
With “catastrophizing”, you magnify the significance of events in order to justify your experience of anger. “It’s the end of the world.” “A complete disaster.”
Global labeling – calling somebody a jerk or worse – objectifies the other person and conflates them with their actions. “Well, he is just a jerk.”
Misattribution is when you pretend to read somebody else’s mind. “She was trying to make me look bad.” “He is out to get me.” We misattribute when we personalize or ascribe motivations to somebody’s actions.
Overgeneralizations predict the future. “That person always says inappropriate things.” “He never remembers.”
Can you get inside of someone else’s head?
This question came to mind last week when I heard my brilliant young colleague in the ministry, Thom Belote, discuss Postmodernist doubts about the possibility of understanding one another.
Here is a ancient Taoist story that presents the issue.
Chuang Tzu and Hui Tzu strolled to the bridge over the Hao River. Chuang Tzu remarked, "See how the minnows are darting about! That is the pleasure of fishes.”
“You not being a fish yourself, “ responded Hui Tzu, “how can you possibly know in what consists the pleasure of fishes?”
“And you not being I,” retorted Chuang Tzu, “how can you know that I do not know?”
“If I, not being you, cannot know what you know,” urged Hui Tzu, “it follows that you, not being a fish, cannot know in what consists the pleasure of fishes.”
Chuang Tzu replied, “You asked me how I knew in what consists the pleasure of fishes. I knew it from my own feelings on this bridge.”
Wendy Doniger, University of Chicago scholar, suggests that the bridge is a metaphor for those feelings that connect us to others as well as those that separate us from others. [...continue reading]
“With what shall I come before the Lord, and bow myself before God on high? Shall I come before him with burnt offerings, with calves a year old? Will the Lord be pleased with thousands of rams, with ten thousands of rivers of oil? Shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?”
“He has told you, O mortal, what is good; and what does the Lord require of you but to do justice, and to love mercy, and to walk humbly with your God?"
“The people were arguing about how to please God, which for them was an important question. One person said that we could please God by decorating just the right way. ‘That’s not the way,’ said another person, ‘God wants us to say his name in public and for God’s name to appear all over the place.’ A third person suggested that God would be impressed by displays of wealth in the honor of God. And a fourth person said that God would be most pleased if we sent our sons and daughters to die in wars fought in the name of God.
“But, then the prophet spoke and said that God doesn’t want us to do any of that. God just wants us not to hurt one another, and to love each other and care for the vulnerable. God wants for us to live in peace. God also wants us not to worry about right way to worship, because if we treat each other with kindness, God doesn’t care how we worship.”
“When Orthodox Christianity speaks of the three offices of Christ – as prophet, as priest, and as king – the real meaning is more radical than even we want to admit. It means that just as Word becomes flesh, just the divine comes to dwell in human form, that each of us is called to take up these offices, what Adams called the priesthood and prophethood of all believers, the latter for the ministry of healing and the former for the prophetic concern for justice. And spiritually, the spiritual significance of incarnation is that it is the spark of divinity in each of us that is given to rule and command our lives. Caesar is not in charge, and neither are any of the other powers and principalities.”
Yes, that's 3,570 pages of David Foster Wallace!Consider the Lobster by DFW (January)
Infinite Jest by DFW (February)
A Supposedly Fun Thing I'll Never Do Again by DFW (March)
Girl With Curious Hair by DFW (April)
Brief Interviews With Hideous Men by DFW (May)
Oblivion by DFW (May)
Broom of the System by DFW (July)
Everything and More by DFW (August) [Although I can't claim to have really understood it.]
The Plot Against America by Philip Roth
Kafka on the Shore by Huraki Murakami
The King of King's County by Whitney Terrell
You Shall Know Our Velocity! by Dave Eggers
Mountains Beyond Mountains by Tracy Kidder
What's Liberal About the Liberal Arts by Michael Berube
Kingdom Coming by Michelle Goldberg
The God Delusion by Richard Dawkins
Letter to a Christian Nation by Sam Harris
The End of Faith by Sam Harris [for this sermon]
Living a Call edited by Michael Durall
Christian Voices in Unitarian Universalism edited by Kat Rolenz
Blessing the World by Rebecca Parker [for this sermon]
America, Fascism, and God by Davidson Loehr [for this sermon]
as well as parts of four books on Torture for a sermon on that
subject.
“These churches are usually located on the sprawling edges of cities, in new exurban developments that almost totally lack for public space – squares, parks, promenades, or even, in some places, sidewalks. With their endless procession of warehouselike chain stores and garish profusion of primary-colored logos, the exurbs are the purest of ecosystems for consumer capitalism. Yet, the brutal, impersonal utilitarianism of the strip mall and office park architecture – it perversely ascetic refusal to make a single concession to aesthetics – recalls the Stalinist monstrosities imposed on Communist countries. The banality is aggressive and disorientating. Driving through many of these places in states from Pennsylvania to Colorado, I’ve experience more than a few moments of vertiginous panic where I literally could not remember where I was.
“Because most exurbs are so new, none of the residents grew up in them; everyone is from somewhere else and there are few places for them to meet. In such locales, megachurches fill the spiritual and social void, providing atomized residents instant community…
“While megachurches look like everything else in the newly developed parts of America – they’re usually enormous, unadorned boxy buildings, designed to resemble shopping malls or multiplexes and surrounded by acres of asphalt parking lots – they provide an outlet for energies that aren’t rational, productive, or acquisitive, for furies and ecstasies that don’t otherwise fit into suburban life.”
Little boxes on the hillside, little boxes made of ticky-tacky /Michelle Goldberg used a bigger vocabulary to say pretty much the same thing, speaking about an “endless procession of boxy, warehouselike, chain stores with a profusion of garish primary colored logos.” Henry David Thoreau epitomized critical thinking about life in society. His book Walden is as lucid an expression as have ever been written of the sentiment, “Please don’t box me in.” “I do not wish to live what is not life…”
Little boxes, little boxes, and they all look just the same.
There’s a [beige one and a beige one and a beige one and a beige one] /
And they’re all made out of ticky-tacky and they all look just the same.
And the people in the houses all went to the University /
Where they were put in boxes and they came out just the same. /
There’s doctors and lawyers and business executives /
And they’re all made out of ticky-tacky and they all are just the same.
And they all play on the golf course and drink their martinis dry /
And they all have pretty children and the children go to school /
And the children go to summer camp and then to the university /
Where they are put in boxes and they come out just the same.”
"...I would say that is the most troubling aspect of unchecked exurban (far out suburban) development. Rather than move to perfectly suitable, usable housing in existing neighborhoods, families continue to choose to move further and further away from the urban core in a spiraling pattern of flight. They build huge, unsustainable homes and set all these choices up as their "right" or say that they "earned" this version of the good life and the philosophy is, if they can afford the cars and the gas and the mortgage payments, they deserve it. Historians of development, however, have shown how huge tax subsidies laid the pipelines for water, sewage, electrical and gas, curbs and roads that enabled developers to build such subdivisions. Federal gas subsidies support people's ability to drive SUV's around vast, spread-out landscapes. And cars sit bumper to bumper on I-35, which has to be continually expanded, maintained and built out further South to support people's decision to move further out, and that cost is borne by all the taxpayers. I think all of that is fine, as long as the people living out there don't denigrate others who live on "federal handouts" and as long as they don't act all superior about how independent and self-made they are as individuals. They, too, live off the federal teat."
"I think the mission of the liberal church is the liberation of the Spirit. I also think that's the proper affect of of liturgy, whether or not it is intentionally aimed at that. It is to give the heart and mind the order necessary for there to be a foundation to the self from which it can freely soar towards new thoughts and new revelations, and deeper experiences of affection and realize wider invitations to love; the Creative Event. Without the order of service this past Sunday people discovered that their five year practice of the church's liturgy yielded an ordered flowing in, around, and out of them.What Brent Smith is saying is that there is deepening that can only come through practice and repetition.
"The heart and mind were stilled, that the spirit might be liberated through deeper relationship. It is a state beyond personal likes, dislikes, and preferences, a readiness to listen together to the call of the Spirit so that a rededication to the good and just can occur; something heard and received variously. It is not a naturally occuring, "organic" kind of thing. Spiritual freedom isn't that way. It is a liturgical equivalent of what our ancestors called 'federated liberty,' the order created by human beings that makes freedom possible. It requires focussed planning and continuous practice. But the multiple and various responses in the greeting line told me that something liberating occured in that 1 hour that, with enough practice, could significantly transform the other 167 hours of any given week in the lives of the church and its people."
“Though there are Christian theologians who have viewed sexuality positively, much Christian writing still implies that sexuality is dangerous unless it is controlled within well-defined boundaries. According to nearly all denominational pronouncements, only in heterosexual marriage can sexual intimacy be deemed moral and good. The church-sanctioned rejection of same sex intimacy expresses fear that sexuality is dangerous. Boundless passion for boundless intimacy and joy is equated with defection from God’s loving rule. Same-sex love is a radically out-of-bounds form of sexual expression. It is apostasy – the unforgivable sin.Sermon
“Hidden within this suspicion of sexuality lies the view that the ideal relation to God resembles a monogamous, heterosexual marriage in which the male is superior and the female inferior. In this binary construction of gender, regarded as ordained by God at creation, the soul plays the part of the wife and is stereotypically female: passive, empty, dependent, and above all, obedient. God plays the part of the husband and is stereotypically male: authoritative, active, providential, and, above all, commanding. The soul depends on God for meaning, direction, and survival. Any intimacy outside this holy bond transgresses right relationship with a jealous God. The soul who passionately loves anyone or anything else has committed adultery. Thus, to take pleasure in the world, to feel sensually involved, or to enjoy the life of the body is to have ‘loved another.’ Those who break out of the power structure of patriarchal marriage and its binary construction of gender have committed the worst form of sin: love of one’s own kind instead of submission to one’s superior.
“If desiring intimacy with one’s own kind is sin, then love for the world, for the earth from which we are made, is a disordered love. Everyone who passionately loves this earth is ‘queer.’” [From the essay “You shall be like a watered garden” in Rebecca Parker, Blessing the World, p. 43-44]
“Overnight, beginning with Valentine’s Day weekend, San Francisco’s city hall become a sanctuary. With astonished grace, the hidden power of love revealed itself. From everywhere, pilgrims streamed to the newly born shrine. Couples who had been together for thirty or forty years legally sealed their commitment. New lovers made promises for a lifetime… Wedding processions of every conceivable kind promenaded up the steps of the city hall – top hats and lace, leather and organic cotton, sequined gown and T-shirts. They were accompanied by jazz, rock, African drums, classical string quartets, Chinese flutes, and church choirs. The hullabaloo went on for weeks. Day after day, festivities multiplied, filling the streets with balloons, flowers, and dancing. Eros unveiled its presence in a myriad of bodies, cultures, colors, and ages. It was an epiphany of happiness, an outbreak of affirmation for the goodness of human sexuality, an unexpected, wildly welcome yes to the deep power of committed love.” [Parker, Watered Garden, p. 41.]
“According to Jesus, the poor are not poor for the sake of the Kingdom but in spite of the Kingdom, or rather, because it has not yet come. Jesus is hungry every time the least of his brothers and sisters is hungry, and… Jesus is a prisoner every time he or she may be imprisoned. It is the sympathy or the compassion... that all true love produces, an unlimited love that transmits from the loved one to the lover all that is intolerable and inhuman in the situation he or she suffers.Sermon
“Tragically, if no laws are broken - or if their breaking is not visible - Christians do not worry about their complicity in the great evils which society, through its structures, causes to fall upon the most defenseless. The ancient prophets of Israel would say that this is not "to know God." James, in the New Testament, would state that this is not ‘true religion.’
“It is true that ‘social sin’ has surprised us by its enormous magnitude as it takes place on a continent that for four centuries - and even today - can be called almost totally Christian. The Christian does not kill (at least not directly) but is an accomplice in millions of deaths that more just social structures could have prevented.
“[The change of these unjust social structures will happen through the Church.] The Church - which has been accustomed to having small active minorities and large, inert, and silent majorities - is facing a new phenomenon: a considerable popular mobilization within its own walls [will create justice.]”
Preacher, Teacher, Pastor, Leader, Writer, Performer, Caregiver, Coach, Student, Scholar, Historian, Storyteller, Advocate, Mentor, Mediator, Negotiator, Entrepreneur, Peacemaker, Prophet, Priest, Rabbi, Chaplain, Sage, Mystic, Poet, Pilgrim, Spiritual Seeker, Spiritual Guide, Visionary, Organizer, Manager, Long Range Planner, Professional Expert, Organizational Consultant, Institutional Memory, Personal Companion, Partner, Parent, Trusted Friend, Philosophical Gadfly, Administrator, “Boss,” Strategist, Facilitator, Fundraiser, Expeditor, Supervisor, Servant, Shepherd, "Sheep Dog," Master & Commander, Major Idiot, Skipper, Experimenter, Analyst, Observer, Pundit, Critic, Counselor, Motivator, Devil’s Advocate, Wise Fool, Court Jester, Plucky Comic Relief, Medic, Personal Trainer, Baby Sitter, Dog Walker, Cat Herder, Snake Charmer, Duck Aligner, Weasel Wrangler, Chef, Gardener, Fisherman, Firefighter, Dishwasher, Custodian, Repairman, Jack-of-all-Trades, Quarterback, Point Guard, Relief Pitcher, Cheerleader, Pinch Hitter, Lead-off Hitter, Clean-up Hitter, Catcher, Center Fielder, Utility Infielder, Free Safety, Placekicker, Punt Returner, Bench Warmer, Water Boy, Umpire, Groundskeeper... and, of course, Juggler and Miracle Worker.
“War makes the world understandable, a black and white tableau of them and us. It suspends thought, especially self-critical thought. All bow before the supreme effort. We are one. Most of us willingly accept war as long as we can fold it into a belief system that paints the ensuing suffering as necessary for a higher good, for human beings seek not only happiness but also meaning. And tragically war is sometimes the most powerful way in human society to achieve meaning.
“But war is a god, as the ancient Greeks and Romans knew, and its worship demands human sacrifice. We urge young men [and women] to war, making the slaughter they are asked to carry out a rite of passage. And this rite has changed little over the centuries, centuries in which there has almost continuously been a war raging somewhere on the planet. The historian Will Durant calculated that there have only been twenty-nine years in all of human history during which a war was not underway somewhere. We call on the warrior to exemplify the qualities necessary to prosecute war – courage, loyalty, and self-sacrifice. The soldier, neglected and even shunned during peacetime, is suddenly held up as the exemplar of our highest ideals, the savior of the state. The soldier is often whom we want to become, although secretly many of us, including most soldiers, know that we can never match the ideal held out before us. And we all become like Nestor in The Iliad, reciting the litany of fallen heroes that went before to spur on a new generation. That the myths are lies, that those who went before us were no more able to match the ideal than we are, is carefully hidden from public view. The tension between those who know combat, and thus know the public lie, and those who propagate the myth, usually ends with the mythmakers working to silence the witnesses of war.”
“You all have known me for a while... and for a long time now, you've been hearing me talk about being perfect. Well, I want you to understand somethin'. To me, being perfect... is not about that scoreboard out there. It's not about winning. It's about you and your relationship to yourself and your family and your friends. Bein' perfect...is about being able to look your friends in the eye... and know that you didn't let them down. Because you told 'em the truth. And that truth is, is that you did everything that you could. There wasn't one more thing that you could've done. Can you live in that moment...as best you can with clear eyes...and love in your heart? With joy in your heart? If you can do that, gentlemen, then you're perfect. I want you to take a moment...and I want you to look each other in the eyes. I want you to put each other in your hearts forever. Because forever's about to happen here in just a few minutes. I want you to close your eyes… and I want you to think about Boobie Miles, who is your brother. And he would die to be out there on that field with you tonight. And I want you to put that in your hearts. Boys, my heart is full. My heart's full.”
What are you supposed to do, when what is happening can’t be, and the old rules no longer apply? I remember this feeling when my mother was in the last stages of Alzheimer’s, when my brothers and I needed so much more information to go on than we had – explanations, plans, a tour guide, and hope that it really wasn’t going to be that bad. But then it was that bad, and then some, and all we could do was talk, and stick together. We managed to laugh at ourselves and at her, and at the utter hopelessness of it all, and we sought wise counsel – medical, financial, spiritual. I prayed for my mother to die in her sleep. I prayed that I would never have to take the cat out of her arms and put her in a home. A nurse summoned from the Alzheimer’s Association entered into the mess with us. We said, “We don’t know if we should put her in a home, and if so, when. We don’t know what’s true anymore. We don’t know what we’re doing.” The nurse asked gently. “How could you know?”How could you know? How could you know? When I read this Lamott piece for the first time I was halted, moved. What a brilliant response from the Alzheimer’s Association nurse; how could you know? I found those words extremely comforting. Comforting to the Lamott family, but also comforting to me, who regularly operates under the delusion that I am expected to know, well, everything.
Biblical Characters:
Adam and Eve
Paul
Moses
Noah
Jesus
Abraham
Serpent
Biblical Stories:
Exodus
Binding of Isaac
Olive Branch
Garden of Eden
Parting of the Red Sea
Road to Damascus
Garden of Gethsemane
I found during the beginning of my stay here at the Ashram that I was often dull-witted during [my meditation practices.] Tired, confused, and bored my prayers sounded the same. I remember kneeling down one morning, touching my forehead to the floor, and muttering, “Oh, I dunno what I need… but you must have some ideas… so just do something about it, would you?” This is similar to how I often spoke to my hairdresser.Listen to these words again: “I want transformation, but I can’t be bothered to articulate what I’m aiming for… so now I take the time to search myself for specificity about what I am truly asking for.” For what do you thirst?
There’s a wonderful old Italian joke about a poor man who goes to church every day and prays before the statue of a great saint, begging, “Dear Saint, please, please, please… give me the grace to win the lottery.’ This lament went on for months. Finally the exasperated statue comes to life, looks down at the begging man and says in weary disgust, “My son – please, please, please… buy a lottery ticket for crying out loud!”
If I want transformation, but can’t even be bothered to articulate what, exactly, I’m aiming for, how will it ever occur…. If you don’t have this, all your pleas and desires are boneless, floppy, inert; they swirl at your feet in a cold fog and never lift. So now I take the time… to search myself for specificity about what I am truly asking for. [pages 176-177]
“A few years ago I was standing around the photocopier at BU when a visiting professor from Austria offered a passing observation about American undergraduates. They are very religious, he told me, but they know next to nothing about religion. In Austria, compulsory religious education begins in elementary school and European students can name the twelve apostles and the seven deadly sins, even though most of them wouldn’t be caught dead going to church or the synagogue. Amercian students are just the opposite. Here faith without understanding is the standard; here religious ignorance is bliss.
"Americans are both deeply religious and profoundly ignorant about religion. They are Protestants who can’t name the four Gospels, Catholics who can’t name the seven sacraments, and Jews who can’t name the first five books of Moses. One of the most religious countries on earth is also a nation of religious illiterates….
"According to recent polls, most American adults cannot name one of the four Gospels, and many high school students think that Sodom and Gomorrah were husband and wife. A few years ago, no one in Jay Leno’s Tonight Show audience could name any of Jesus’ twelve apostles…
"One might imagine that ignorance of Christianity and the Bible is restricted to non-Christians or at least to non-Evangelicals. But born-again Christians do only moderately better than other Americans on surveys of religious literacy.
"[And], when it comes to religions other than Christianity, Americans fare far worse. One might hope that US citizens would know the most basic formulas of the world’s religions: the five pillars of Islam, for example, or Buddhism’s four noble truths. But most Americans have difficulty even naming these religions. In a recent survey of American teenagers, barely half were able to name Buddhism and less than half Judaism when asked to list the world’s five major religions. Far fewer could name Islam or Hinduism.” [p. 1-6]
“How is your prayer life?”How often do we ask one another:
“How is your meditation going?”
“How are you dealing with that (choose one of the following) anger, insecurity, fear, disappointment, loneliness, grief, guilt, frustration, emptiness, depression, etc.?
“Where is the holy in your life right now?”I want to end today by suggesting to you that part of our covenant is, in the words of our third principle, to “encourage one another to spiritual growth.” How to do this without sounding condescending may be a challenge. But, what if this is a part of the promise we are expected to make to each other?
“For what do you thirst?”
“What are you talking about with God these days?”
“How is your spiritual practice?”
“Of the hundreds of millions of dollars Environmental groups have poured into the global warming issue, only a small fraction has gone to engage Americans as the proud moral people they are, willing to sacrifice for the right cause. It would be dishonest to lay all the blame on the media, politicians or the oil industry for the public's disengagement from the issue that, more than any other, will define our future. Those of us who call ourselves environmentalists have a responsibility to examine our role and close the gap between the problems we know and the solutions we propose.They celebrate the early victories in the environmental movement – clean water and the banning of chemicals like DDT – but then claim that the last quarter-century of the environmental movement has little to show for itself. The authors point out that the average car on the American road gets worse gas-mileage today than it did in 1980 and that China(!) has stricter automobile fuel-emission standards than the United States. They point out that while virtually every Western European country has pledged to cut power plant emissions by 50-80% in the coming decades, the United States Senate voted 95 to zero against signing the Kyoto protocol in 1998.
“So long as the siren call of denial is met with the drone of policy expertise -- and the fantasy of technical fixes is left unchallenged -- the public is not just being misled, it's also being misread. Until we address Americans honestly, and with the respect they deserve, they can be expected to remain largely disengaged from the global transformation we need them to be a part of.”
"Even the question of alliances, which goes to the core of political strategy, is treated within environmental circles as a tactical question -- an opportunity to get this or that constituency -- religious leaders! business leaders! celebrities! youth! Latinos! -- to take up the fight against global warming. The implication is that if only X group were involved in the global warming fight then things would really start to happen.”In effective organizing, environmentalists would begin by asking churches or minorities, unions or youth, what they need and how the environmental movement could help them with the problems that most concern them. They would begin by listening to the constituencies they court. Then, they would connect the concerns of their allies to the environmental agenda. The health of urban minorities would be framed as an environmental issue. The concerns of auto unions would be framed as an environmental issue. In doing this, environmentalists would shift back to thoughts expressed by Sierra Club founder John Muir, who wrote, “when we try to pick out anything by itself, we find it hitched to everything else in the Universe.”
“Although churches be distinct, and therefore may not be confounded one with another, and equal, and therefore have not dominion one over another; yet all the churches ought to preserve church communion one with another, because they are all united unto Christ, not only as a mystical, but as a political head; whence is derived a communion suitable thereunto.[You can find the full text of the 15th chapter and the rest of the Platform here.]
“The communion of churches is exercised sundry ways.
“[First] By way of mutual care in taking thought for one another’s welfare.
“[Second] By way of consultation one with another, when we have occasion to require the judgment and counsel of other churches, touching any person or cause, wherewith they may be better acquainted than ourselves. […] In which case, when any church wants light or peace among themselves it is a way of communion of the churches, according to the Word, to meet together by their elders and other messengers in a Synod to consider and argue the points in doubt or difference; and, having found out the way of truth and peace, to commend the same by their letters and messengers to the churches whom the same may concern. But if a church be rent with divisions among themselves, or lie under any open scandal, and yet refuse to consult with other churches for healing or removing of the same, it is matter of just offense, both to the Lord Jesus and to other churches, as betraying too much want of mercy and faithfulness, not to seek to bind up the breaches and wounds of the church and brethren; and therefore the state of such a church calls aloud upon other churches to exercise a fuller act of brotherly communion, to wit, by way of admonition.
“A third way, then, of communion of churches, is by way of admonition; to wit, in case any public offense be found in a church, which they either discern not, or are slow in proceeding to use the means for the removing and healing of. […] In which case, if the church that lies under offense, does not hearken to the church which does admonish her, the church is to acquaint other neighbor churches with that offense, which the offending church still lies under, together with their neglect of the brotherly admonition given unto them. Whereupon those other churches are to join in seconding the admonition formerly given; and if still the offending church continue in obstinacy and impenitency, they may forbear communion with them, and are to proceed to make use of the help of a Synod or counsel of neighbor churches, walking orderly (if a greater cannot conveniently be had) for their conviction.
“A fourth way of communion with churches, is by way of participation; the members of one church occasionally coming unto another, we willingly admit them […].
“A fifth way of church communion is by way of recommendation, when a member of one church has occasion to reside in another church; if but for a season, we commend him to their watchful fellowship by letters of recommendation. […]
“A sixth way of church communion, is in case of need to minister relief and succor one unto another, either of able members to furnish them with officers, or of outward support to the necessities of poorer churches, as did the churches of the Gentiles contribute liberally to the poor saints at Jerusalem.”
Ken Sawyer (President) 36 yearsThat is an average of 18.5 years in the ministry, and a median of 18 years. The current 2007-2008 Exec. consists of:
Rob Eller-Isaacs (President-Elect) 31 years
Mary Katherine Morn (Vice-President) 18 years
Gail Geisenhainer (Treasurer) 10 years
Don Southworth (Secretary) 6 years
Susan Manker-Seale (Good Offices) 20 years
Randy Becker (Arrangements) 34 years
Jane Rzepka (Chapter Visits) 30 years
Joan Van Becelaere (Continuing Education) 6 years
Clyde Grubbs (Anti-Racism) 11 years
Thom Belote (Communications) 3 years
Rob Eller-Isaacs (President) 32 yearsThat is an average of 18.5 years in the ministry, and a median of 14.5 years.
Sarah Lammert (Vice-President) 14 years
Gail Geisenhainer (Treasurer) 11 years
Don Southworth (Secretary) 7 years
Fred Muir (Good Offices) 32 years
Randy Becker (Arrangements) 35 years
Jane Rzepka (Chapter Visits) 31 years
Carol Huston (Continuing Education) 15 years
Hope Johnson (Anti-Racism) 5 years
Thom Belote (Communications) 4 years