NEWS: House Injects Prayer Into Defense Bill

"House Injects Prayer Into Defense Bill" by Alan Cooperman and Ann Scott Tyson (Washington Post Staff Writers - Friday, 12 May 2006 - Page A05 - see the excerpts copied below and this link for the entire article) :

The House passed a $513 billion defense authorization bill yesterday that includes language intended to allow chaplains to pray in the name of Jesus at public military ceremonies, undercutting new Air Force and Navy guidelines on religion.

***

Before the bill reached the House floor, Republicans on the House Armed Services Committee added the provision on military chaplains. It says each chaplain "shall have the prerogative to pray according to the dictates of the chaplain's own conscience, except as must be limited by military necessity, with any such limitation being imposed in the least restrictive manner feasible."

Air Force and Navy rules issued in recent months allow chaplains to pray as they wish in voluntary worship services. But the rules call for nonsectarian prayers, or a moment of silence, at public meetings or ceremonies, especially when attendance is mandatory for service members of all faiths.

Focus on the Family, the Christian Coalition and other evangelical Christian groups have lobbied vigorously against the Air Force and Navy rules, urging President Bush to issue an executive order guaranteeing the right of chaplains to pray in the name of Jesus under any circumstances. Because the White House has not acted, sympathetic members of Congress stepped in.

"We felt there needed to be a clarification" of the rules "because there is political correctness creeping into the chaplains corps," said Rep. Walter B. Jones (R-N.C.). "I don't understand anyone being opposed to a chaplain having the freedom to pray to God in the way his conscience calls him to pray."

Among the provision's opponents is the chief of Navy chaplains, Rear Adm. Louis V. Iasiello, a Roman Catholic priest.

"The language ignores and negates the primary duties of the chaplain to support the religious needs of the entire crew" and "will, in the end, marginalize chaplains and degrade their use and effectiveness," Iasiello wrote in a letter to a committee member.

Book Excerpt from "Kingdom Coming: The Rise of Christian Nationalism"

This is worth checking out ...

Across the United States, religious activists are organizing to establish an American theocracy. A frightening look inside the growing right-wing movement.

Here's a brief snippet of this book excerpt:

A few days before Bush's second inauguration, The New York Times carried a story headlined "Warning from a Student of Democracy's Collapse" about Fritz Stern, a refugee from Nazi Germany, professor emeritus of history at Columbia, and scholar of fascism. It quoted a speech he had given in Germany that drew parallels between Nazism and the American religious right. "Some people recognized the moral perils of mixing religion and politics," he was quoted saying of prewar Germany, "but many more were seduced by it. It was the pseudo-religious transfiguration of politics that largely ensured [Hitler's] success, notably in Protestant areas."

It's not surprising that Stern is alarmed. Reading his forty-five-year-old book "The Politics of Cultural Despair: A Study in the Rise of the Germanic Ideology," I shivered at its contemporary resonance. "The ideologists of the conservative revolution superimposed a vision of national redemption upon their dissatisfaction with liberal culture and with the loss of authoritative faith," he wrote in the introduction. "They posed as the true champions of nationalism, and berated the socialists for their internationalism, and the liberals for their pacifism and their indifference to national greatness."

Fascism isn't imminent in America. But its language and aesthetics are distressingly common among Christian nationalists. History professor Roger Griffin described the "mobilizing vision" of fascist movements as "the national community rising Phoenix-like after a period of encroaching decadence which all but destroyed it" (his italics). The Ten Commandments has become a potent symbol of this dreamed-for resurrection on the American right.

True, our homegrown quasi-fascists often appear so absurd as to seem harmless. Take, for example, American Veterans in Domestic Defense, the organization that took the Ten Commandments on tour. The group says it exists to "neutralize the destructiveness" of America's "domestic enemies," which include "biased liberal, socialist news media," "the ACLU," and "the conspiracy of an immoral film industry." To do this, it aims to recruit former military men. "AVIDD reminds all American Veterans that you took an oath to defend the United States against all enemies, 'both foreign and domestic,'" its Web site says. "In your military capacity, you were called upon to defend the United States against foreign enemies. AVIDD now calls upon you to continue to fulfill your oath and help us defend this nation on the political front, against equally dangerous domestic enemies."

According to Jim Cabaniss, the seventy-two-year-old Korean War veteran who founded AVIDD, the group now has thirty-three chapters across the country. It's entirely likely that some of these chapters just represent one or two men, and as of 2005, AVIDD didn't seem large enough to be much of a danger to anyone.

Still, it's worth noting that thousands of Americans nationwide have flocked to rallies at which military men don uniforms and pledge to seize the reins of power in America on behalf of Christianity. In many places, local religious leaders and politicians lend their support to AVIDD's cause. And at least some of the people at these rallies speak with seething resentment about the tyranny of Jews over America's Christian majority. "People who call themselves Jews represent maybe 2 or 3 percent of our people," Cabaniss told me after a January 2005 rally in Austin. "Christians represent a huge percent, and we don't believe that a small percentage should destroy the values of the larger percentage."

The rest of the excerpt can be read here.

NEWS: United Methodist invitation to Indigo Girls singer draws fire

This item is forwarded from the United Church of Christ News Web Site:

The choice of lesbian singer Emily Saliers of the music duo Indigo Girls as a keynote speaker at the United Methodist Women’s Assembly in Anaheim, Calif., has created controversy.



Saliers spoke May 6 at the conference along with her father, the Rev. Don E. Saliers of Candler School of Theology at Emory University in Atlanta. They addressed an estimated 8,000 women on their new co-written book entitled "A Song to Sing, A Life to Live."



Saliers' sexual orientation has been the topic of controversy for some conservatives, but event organizers instead have cited her "spiritual and theological understandings and (her) commitment to justice for women and children" as reasons for the invitation.



The Indigo Girls have devoted much of their 14 records spanning 18 years to themes of social justice and environmental awareness. The elder Saliers is the author of a dozen books and is president of the North American Academy of Liturgy and the Society for the Study of Christian Spirituality.



Some groups, however, have criticized the church for giving a prominent speaking slot to a lesbian, noting that the Methodists' constitution says the church cannot "condone the practice of homosexuality and considers this practice incompatible with Christian teaching."



"...Even if Ms. Saliers does not openly advocate for the acceptance of homosexual practice in the Assembly presentations, her public recognition as a lesbian icon puts the Women's Division in the place of endorsing the lesbian lifestyle and of offending the women of the church," said Faye Short, president of RENEW, a conservative women's organization.



The Indigo Girls won a Grammy award for "Best Contemporary Folk Recording" in 1989. Singer Amy Ray is the other half of the duo.

Someone needs to explain to me why God cares so much about our sexual orientations.

I guess the RENEW leadership and other conservative Christians know what God would want done if God had all the facts at hand.

The truthiness hurts

Worth checking out ...

Colbert's smart bomb (White House Correspondents' Association Dinner video clip)

Dining on the press corps (White House Correspondents' Association Dinner video clip)

The truthiness hurts (salon.com analysis of Stephen Cobert's comments)
Stephen Colbert's brilliant performance unplugged the Bush myth machine -- and left the clueless D.C. press corps gaping

Carl Sagan's "Baloney Detection Kit"

One of our sources for our living tradition are "Humanist teachings which counsel us to heed the guidance of reason and the results of science, and warn us against idolatries of the mind and spirit."

In the spirit of our Humanist tradition within Unitarian Universalism, I'm posting a version of the "Baloney Detection Kit" from Carl Sagan's The Demon Haunted World.

The following are suggested as tools for testing arguments and detecting fallacious or fraudulent arguments:

Wherever possible there must be independent confirmation of the facts.

Encourage substantive debate on the evidence by knowledgeable proponents of all points of view.

Arguments from authority carry little weight (in science there are no "authorities").

Spin more than one hypothesis - don't simply run with the first idea that caught your fancy.

Try not to get overly attached to a hypothesis just because it's yours.

Quantify, wherever possible.

If there is a chain of argument every link in the chain must work.

Occam's razor - if there are two hypotheses that explain the data equally well choose the simpler.

Ask whether the hypothesis can, at least in principle, be falsified (shown to be false by some unambiguous test). In other words, it is testable? Can others duplicate the experiment and get the same result?

Additional issues are:

Conduct control experiments - especially "double blind" experiments where the person taking measurements is not aware of the test and control subjects.

Check for confounding factors - separate the variables.

Common fallacies of logic and rhetoric

Ad hominem - attacking the arguer and not the argument.

Argument from "authority".

Argument from adverse consequences (putting pressure on the decision maker by pointing out dire consequences of an "unfavorable" decision).

Appeal to ignorance (absence of evidence is not evidence of absence).

Special pleading (typically referring to god's will).

Begging the question (assuming an answer in the way the question is phrased).

Observational selection (counting the hits and forgetting the misses).

Statistics of small numbers (such as drawing conclusions from inadequate sample sizes).

Misunderstanding the nature of statistics (President Eisenhower expressing astonishment and alarm on discovering that fully half of all Americans have below average intelligence!)

Inconsistency (e.g. military expenditures based on worst case scenarios but scientific projections on environmental dangers thriftily ignored because they are not "proved").

Non sequitur - "it does not follow" - the logic falls down.

Post hoc, ergo propter hoc - "it happened after so it was caused by" - confusion of cause and effect.

Meaningless question ("what happens when an irresistible force meets an immovable object?).

Excluded middle - considering only the two extremes in a range of possibilities (making the "other side" look worse than it really is).

Short-term v. long-term - a subset of excluded middle ("why pursue fundamental science when we have so huge a budget deficit?").

Slippery slope - a subset of excluded middle - unwarranted extrapolation of the effects (give an inch and they will take a mile).

Confusion of correlation and causation.

Caricaturing (or stereotyping) a position to make it easier to attack.

Suppressed evidence or half-truths.

Weasel words - for example, use of euphemisms for war such as "police action" to get around limitations on Presidential powers. "An important art of politicians is to find new names for institutions which under old names have become odious to the public."

Louisiana Abortion Ban Passes in State Senate

This article comes from Jeff Crouere, a local political journalist in Louisiana:

Yesterday, the Louisiana State Senate approved by a vote of 30-7, Senate Bill 33, authored by Senator Ben Nevers (D-Bogalusa), which would outlaw all abortions in the state except when the life of the mother is in danger. The bill would subject the abortionist to criminal penalties, not the woman undergoing the abortion. This follows an abortion ban that was passed in South Dakota earlier in the year. Pro-life measures are not being introduced in multiple states as anti-abortion advocates try to take advantage of momentum in this divisive issue.

By a 20-17 vote, the Senate turned down an amendment to the bill that would have added exceptions for rape and incest. Back in 1991, the Legislature passed a law that banned abortions except in the case of rape, incest and when the life of the mother was in danger. The 1991 law was signed by Governor Roemer, but later reversed in federal court. This time, supporters of Nevers’ bill believe it will pass court tests because it is not scheduled to take effect until Roe v. Wade, the 1973 Supreme Court decision legalizing abortion, is overturned.

With the appointment of Justices Alito and Roberts, the Supreme Court is definitely more conservative and more likely to overturn Roe v. Wade, but most analysts believe that a pro-life majority does not yet exist on the court. One more conservative Supreme Court Justice is probably needed for a pro-life majority and that could come if President Bush is given an opportunity to make another court appointment.

Louisiana is one of the most pro-life states in the country. A large majority of voters in Louisiana are opposed to abortion. The state has a large Catholic and evangelical Christian population. In Louisiana, almost all Republicans and most Democrats who are elected to statewide office are pro-life. Governor Kathleen Blanco, a pro-life Democrat, likes the Nevers’ bill because it does not take effect until Roe v. Wade is overturned. Blanco knows the electorate in the state and will not risk the negative political ramifications of vetoing the bill. Back in 1991, then Governor Buddy Roemer vetoed an anti-abortion bill with no exceptions. He was never forgiven by pro-life voters and the controversy contributed to his defeat at the polls later that year. Blanco does not want the same problems one year before her re-election campaign.

Blanco “likes” the provision in the Nevers’ bill which mandates that it take effect only after the Supreme Court has overturned Roe v. Wade. Blanco believes that it is “realistic” because it will preclude lengthy and costly court challenges to the law. The bill now moves to the State House, where a pitched battle is certain to occur.

The scary thing about this bill is that a majority of the legislature rejected amendments to this bill that would have allowed for exceptions in cases of rape or incest.

Louisiana State Senate Voting to Ban Abortion Today (26 April 2006)

On Wednesday, 26 April 2006, the Louisiana State Senate will vote on SB 33 -- a bill that would criminalize abortion in Louisiana.

Here's a description of the proposed law from the KATC TV News web site:

La. lawmaker expects a fight over abortion bill
BATON ROUGE, La. -- State senators disagree over a bill that would outlaw nearly all abortions, and several will probably try to add exceptions for victims of rape and incest when it comes up for a vote on Wednesday, the measure's sponsor said.

Sen. Ben Nevers' bill would allow abortions only to save the life of the mother. He said he knows of several senators who will attempt to amend it to add the two additional exceptions. Sen. Joel Chaisson, D-Destrehan, a supporter, has said he feared the measure would not get support of the full Legislature unless the exceptions were added.

Nevers said he would fight any such change. He said he agrees with churches and religious groups -- backers of the bill -- that it should be "as pro-life as it can be."

"They want a bill that has the least exceptions, one that would protect as many unborn lives as we can," said Nevers, D-Bogalusa.

Under the measure, doctors found guilty of performing abortions would face up to 10 years in prison and fines of $100,000.

Opponents include Planned Parenthood, which held a rally on the Capitol steps Tuesday and lobbied senators to vote against the bill.

The bill is set for Senate floor debate on Wednesday afternoon.

The measure is similar to a South Dakota law passed earlier this year that is expected to land before the U.S. Supreme Court. If the high court takes up such an appeal, it would constitute a reconsideration of its 1973 Roe v. Wade ruling that established the right to an abortion. A majority of the Supreme Court's nine justices have voted to uphold Roe v. Wade in the past.

Nevers said some opposition to the measure has disappeared because he amended it to allay concerns that the bill would provoke lawsuits -- and cost the state money -- if it passed. Nevers changed the measure to give it a "trigger" mechanism, meaning it would only go into effect if Roe v. Wade is overturned or if a federal constitutional amendment outlawing abortion is ratified.

Nevers said opponents worried about lawsuits have disappeared because it could not have any effect unless one of those two events occur.

"Those concerns were done away with," he said.

A competing bill, by Rep. Tim Burns, R-Mandeville, includes rape and incest exceptions but has not come up for a vote.

If you're interested in working to defeat this proposed law, Planned Parenthood of Louisiana and the Mississippi Delta has pro-choice advocacy information here:

URGENT! SB 33 on the Senate Floor Wednesday, 4/26!

What kind of Christian are you? -- Beliefnet Quiz

With all the post-Easter blog posts from Unitarian Universalist ministers and laypeople that touch on Jesus, resurrection, and miracles, I thought folks might be interested in the Beliefnet.com quiz "What kind of Christian are you?"

Like any online quiz, this takes one's complex and nuanced personal theology and reduces it to a simplification in order that it fits into a few defined sorting categories. This particular quiz uses five broad categories for sorting people:

• Jesse Ventura Christian (a.k.a. a "Secularist" or non-Christian)
• Bishop Spong Christian (a.k.a. "Biblical Revisionist")
• Hillary Rodham Clinton Christian (a.k.a. "Left-Leaning Traditionalist")
• George Bush Sr. Christian (a.k.a. "Right-Leaning Traditionalist")
• Jerry Falwell Christian (a.k.a "Historicist")

When I took this quiz, it sorted me into the "Bishop Spong" category. I was initially surprised by this result with my background as a humanist "recovering dogmatic agnostic."

I suppose this result comes from the reading and reflection that I've done with "Biblical Revisionist" writers like Spong, Crossan, Borg, Funk, Pagels, and others. Much of my personal reflection was presented in a sermon I presented in my congregation several years ago.

I suspect that nearly all Unitarian Universalists would find themselves sorted into the "Jesse Ventura" category or the "Bishop Spong" category. And it may be a fun way to start conversations about how present-day Unitarian Universalists view Jesus, the Bible, and God.

A Simple Gospel That All Are Welcome Is "Too Political"??

I wasn't surprised to hear that the latest United Church of Christ (UCC) TV ad would not be shown on several broadcast networks (CBS, NBC, ABC, Fox and WB) because these networks viewed their previous "Bouncer" ad as a controversial, issue-advocacy ad. The "Ejector Seat" ad and the "Bouncer" ad can be seen online here.

However, the latest UCC ad ("Ejector Seat") started this week and the UCC was told that the ad was inappropriate for use even on several cable networks owned by NBC and Viacom. These cable networks include MTV, VH1, Comedy Central, Bravo, lesbian/gay-oriented LOGO network, USA, and Telemundo.

The MTV Network's rejection of this ad cited the "political nature of its content."

Nick@Night and TV Land networks rejected this ad because they don't accept " ... religious advertisements that take a position on controversial issues or may be deemed as disparaging to another religion ... "

So for a large portion of the broadcast and cable TV spectrum, we are being told that the message that God welcomes everyone into church is too political, too controversial, and disparaging of other religions. Ironically, one cannot advertise a gay-friendly church on the gay-lesbian-bi-trans friendly LOGO network.

So much for having equal access to the marketplace of ideas.

[Thanks to Philocrites for pointing this news story out to all of us.]

When the Anti-Choice Choose -- "The Only Moral Abortion is My Abortion"

In mid-March 2006, Susie Bright posted a blog article titled "If These Wombs Could Talk ..." where she mentions cases where "pro-life" women using the services of abortion clinics and in many cases remaining "pro-life" after the procedure.

The article about "pro-life" women obtaining abortions is titled "The Only Moral Abortion is My Abortion" -- When the Anti-Choice Choose.

This online article is worth reading ... here are a few selections from it:

"I've had several cases over the years in which the anti-abortion patient had rationalized in one way or another that her case was the only exception, but the one that really made an impression was the college senior who was the president of her campus Right-to-Life organization, meaning that she had worked very hard in that organization for several years. As I was completing her procedure, I asked what she planned to do about her high office in the RTL organization. Her response was a wide-eyed, 'You're not going to tell them, are you!?' When assured that I was not, she breathed a sigh of relief, explaining how important that position was to her and how she wouldn't want this to interfere with it." (Physician, Texas)

"In 1973, after Roe v. Wade, abortion became legal but had to be performed in a hospital. That of course was changed later. For the first 'legal abortion day' I had scheduled five procedures. While scrubbing between cases, I was accosted by the Chief of the OB/Gyn service. He asked me, 'How many children are you going to kill today?' My response, out of anger, was a familiar vulgar retort. About three months later, this born-again Christian called me to explain that he was against abortion but his daughter was only a junior in high school and was too young to have a baby and he was also afraid that if she did have a baby she would not want to put it up for adoption. I told him he did not need to explain the situation to me. 'All I need to know', I said, 'is that SHE wants an abortion.' Two years later I performed a second abortion on her during her college break. She thanked me and pleaded, 'Please don't tell my dad, he is still anti-abortion.'" (Physician, Washington State)

"When a patient comes in with my 'favorite' sentiment: 'The only moral abortion is my abortion,' I try to expand her understanding that a few more of us have had and deserve a 'moral' abortion. When a woman expands her need for care beyond herself, you no longer have an 'anti'." (Clinic Administrator, Louisiana)

"I never dreamed, in my wildest nightmares, that there would ever be a situation where I personally would choose such an act. Of course, we would each like to think that our reasons for a termination are the exception to the rule. But the bottom line is that you people spend your lives, reputations, careers and energy fighting for, maintaining, and providing an option that I needed, while I spent my energy lambasting you. Yet you still allowed me to make use of your services even though I had been one of your enemies. You treated us as kindly and warmly as you did all of your patients and never once pointed an 'I told you so' finger in our direction. I got the impression that you cared equally about each woman in the facility and what each woman was going through, regardless of her reasons for choosing the procedure. I have never met a group of purely non-judgmental people like yourselves."

"I was born into a very Catholic family, and was politically pro-life during college. After dating my first real boyfriend for three years, we broke up, and the day my boyfriend moved out, I discovered I was pregnant. It was an agonizing decision, and something I never thought I would do, but I decided an abortion was the only realistic option. Thanks to Planned Parenthood counseling, I worked through some very tough conflicts within myself. I had to learn that my decision was a loving one. That 'my god' was actually a loving and supportive god. And that men don't have to make this decision, only women do. That it is a very personal, individual decision. I had to own it. I became much more compassionate towards myself and others as a result of my experience. Two years later I began medical school. When it came time to choose a practice, an abortion clinic opportunity came up. In working there, I began to feel that this was my calling. Having been in my patients' shoes, and coming from an unforgiving background, I could honestly say to patients, 'I know how you feel.' Deciding to have an abortion was THE hardest decision I've ever made in my life. Yet it has brought me the greatest transformation, fulfillment, and now joy. I am a more loving person because of it, and a better doctor for having experienced it. I love the work that I do, and the opportunity to support women seeking to end an unwanted pregnancy. My patients and my work are life's gifts to me, and I think my compassion and support are my gifts in return."

Agenda and Packet for April 2006 UUA Board Meeting

The meeting packet for the April 2006 Unitarian Universalist Association (UUA) Board of Trustees can be found online here:

http://www.uua.org/TRUS/apr06/

Some items of interest in this packet are the following reports and documents (all require Adobe Acrobat reader software):

Report of the Pathways Review Panel (contains "lessons learned" from Dallas - Ft. Worth large church project)

Lifespan Faith Development (contains info on the Our Whole Lives for Young Adults curriculum that will be field testing between September and December 2006).

Special Review Commission Report – Final Report (contains findings and recommendations from the events surrounding the closing ceremony incidents at the 2005 Ft. Worth UUA General Assembly)

Unitarian Universalist Youth Ministry Survey Results Now Online

Between January and February 2006, current and former Unitarian Universalist youth between the ages of 12 and 20 were asked to participate in a survey to find out how we can create diverse and robust youth ministry programs (plural - not singular) that serve all Unitarian Universalist youth.

A summary of the results tabulated from this survey can be found online (requires Adobe Acrobat PDF to read).

This survey is the first step in the "Consultation on Ministry to and with Youth."

This consultation is a two-year process to revision, renew and support our Association's ministry to and with youth. It will solicit the input and commitment of the widest possible spectrum of stakeholders in Unitarian Universalist youth ministry. Conversations within congregations, districts, and stakeholder organizations will focus on what they can do to support youth ministry at their level, and what the Association can do to support youth ministry as a whole.

Religious Education and Youth Ministry Resources -- What's Happening Next and What's Available Now?

On another blog, the following observation was made about available resources for religious education and youth ministry:

I'm not sure the UUA has much to offer any UU congregation right now in these last two areas. RE materials? -- UUA hasn't really published anything of value in over a decade, aside from Our Whole Lives (which was developed in cooperation with the UCC). Youth ministry? -- lots of congregations, of all theological persuasions, have been finding little of value in district and denominational youth programming.

I would like to have more curriculum resources available (who wouldn't?), but I wonder if folks are really aware of the Unitarian Universalist resources we currently have today in our districts and in our denomination for religious education and youth ministry.

During the 90s, I suspect that much of the denominational work in religious education curriculum development was directed towards the Our Whole Lives (OWL) lifespan series. Other than OWL Grades 7-9 [which served as an update and replacement for the 70s era About Your Sexuality (AYS) program], there really wasn't a good "state of the art" lifespan sexuality education series for use in liberal religious settings. And OWL is something that our faith community should be proud about. We didn't just develop a good curriculum for use in our congregations. We developed something that many secular community sexuality educators consider to be the best curriculum currently available (based on comments from SIECUS and Planned Parenthood folks I've met and worked with).

You're probably saying "well ... sex education is great but we need other resources in our congregations" for lifespan religious education resources and youth ministry resources. A large part of this is the new Tapestry of Faith series (link requires Adobe Acrobat reader).

"Embodying a faith development focus for our congregations, Tapestry of Faith is a series of programs and resources for all ages that nurture Unitarian Universalist identity, spiritual growth, a transforming faith, and vital communities of justice and love."

This Tapestry of Faith will include:

• age-appropriate programs for children, youth, and adults of all ages, including young adults
• resources for parents to support them in their role as the primary religious educators of their children
• resources for teachers to support them in their role as facilitators of faith development
• resources for religious professionals to support them in their role as nurturers of communities of lifespan religious growth and learning.

The really cool thing about this is many of the Tapestry resources will be published online for free download and use by congregations and other UU communities. Folks using these downloaded resources will be encouraged to provide feedback for further revision. In other words, the UUA is using a "spiral development" model with this new curriculum project. Spiral development is often used in software engineering and other technology projects. Here's a summary of what spiral development is:

"Because software engineers all too often designed and built large software programs with little ongoing consultation from customers, the resulting programs did not meet the end-user requirements or were delayed by unforeseen obstacles. Boehm stressed a cyclical approach in which customers evaluated early results and in-house engineers identified potential trouble spots at an early stage."

Between 2006 and 2011, we will start receiving Tapestry of Faith resources as online resources available for every Unitarian Universalist congregation who wants them.

The other resources that are currently provided by the Lifespan Faith Development Staff Group (current name for what was formerly called the "Religious Education Department") may not be curriculum-related but there is value here for UU congregations in that they support congregational religious education. Here's what you can find on their web page today:

Resources

• Resource Lists: Includes resources such as curricula, books, organizations, and websites for elected topics
• Children, Families and Current Events: Links to resources
• Families: Resources for spiritual development, education, social justice, and connection between congregation and home
• Loan Library: Loans curricula and other lifespan religious education resources for a two-week period
• Email Lists: E-mail discussion lists on a range of faith development topics

Teacher Development

• Teacher Development Survey: Reports generated from the Teacher Development Survey of religious educators conducted by the UUA in the fall of 2004
• Framing Teaching: Models of Teacher Development -- perspectives on how to frame teaching as spiritual development
• Understanding Learners: Materials to better understand children, youth and adults as evolving and developing individuals. Includes resources on human development and paths of faith and spiritual growth
• Sustaining Teachers: Practical resources developed in congregations that help sustain teaching
• Supporting Teachers: Resources, including covenants and behavior guidelines, which strengthen communities and support teaching
• Teaching as Social Justice Work: Resources on social justice and religious education -- "branches of the same tree" -- for and about teachers and learners
• Enriching Teaching: Resources for and about families, faith and worship that can enrich the experience of teaching in faith

Regarding the comment about finding little value in district and denominational youth programming, I can only speak from my experience in the Southwest District and your experiences with youth ministry may be different in your district.

The SW District YRUU Rallies ("rallies" are what our district calls "cons") and SWUUSI Youth Camp don't meet the needs of every UU youth in our district.

I don't think it's realistic to expect that any district or denominational program will meet the needs of every Unitarian Universalist youth. But a very large percentage of our youth in the SW District find YRUU and SWUUSI Youth Camp to be a religious experience that is very hard to duplicate in their home congregations. And this includes youth in my own congregation and youth in my household.

The various UUA Youth Office-sponsored trainings that I've attended in my district (Youth Advisor Training, Leadership Development Conference, Spirituality Development Conference) have all been worthwhile for youth advisor work at local and district events. If I had to take one and only one advisor training workshop, I would choose the Leadership Development Conference as it provides the best mix of resources and materials for the new advisor.

Finally, some of the best youth advisor training that I've had happens during SW District YRUU events. Out-of-town events allow inexperienced advisors to learn from experienced advisors and see an effective model of youth-adult partnership.

Now, folks may have different experiences with youth ministry in their own districts. If you're finding that your district's youth ministry and programs are not meeting your needs, you may want to check out the "JAHNNY DEPP" program (Joining And Helpfully Networking Neighboring YACs District Exchange Program Packet -- if nothing else, it's an impressive attempt at constructing an acronym). JAHNNY DEPP allows youth and advisors to visit other districts and see how they do things and bring these ideas back to their home districts.

It seems to me that it's "fashionable" for a lot of UU bloggers to gripe about how the UUA basically "sucks" -- however, I think a lot of this criticism overlooks the good work being done by volunteers working on behalf of the UUA and their districts, district staff, and UUA staff.

Unitarian Universalist Congregations and "Sundown Towns"

I've heard Unitarian Universalists comment on how little racial diversity we have in many Unitarian Universalist congregations. Two things I've recently read about this made me think about a potential connection between "sundown towns" and our current demographics.

Recently, Jess wrote the following words in a reply on Dan Harper's blog:

"Personally, I'd like to see us do more for our immediate neighbors than pontificate over why we don't have more persons of color in our pews in the rural Midwest."

And the Unitarian Universalist Association's Special Review Commission provided a lot of historical background in their report about the events impacting "the Unitarian Universalist community of color, especially youth," surrounding the 2005 General Assembly in Fort Worth, Texas. The following commentary is about the community where the host church for the Youth and Young Adult of Color Leadership Development Conference (LDC) that happened just before the 2005 GA:

"Adding to the tension of the LDC is the fact that the church is located in University Park in Dallas, originally a white-flight suburb now engulfed by the expanding city. The area is de facto segregated by class and there remains overt racism in the University Park Police Department. There are reports from the youth participants of harassment from law enforcement officers and residents in the area. Apparently the LDC leaders were not aware of the history of the area."

The reason that I'm seeing a potential connection between these quotes is from reading Sundown Towns: A Hidden Dimension of Racism in America by James Loewen.

Sundown towns have been very common in the Midwest and other regions outside the traditional South. For example, Loewen's book documents that Illinois (his home state and the state that he researched the most) had 424 sundown towns with populations greater than 1000 in 1970. Loewen also found that 231 Indiana towns were sundown towns as well. Loewen also talks about the sundown town history of University Park, Texas (the Dallas suburb mentioned in the 2005 GA Report).

Perhaps we should ask ourselves what impact does locating in a current or former sundown town or white-flight suburb has on Unitarian Universalist congregational demographics. We may discover that many of our congregations have moved to communities and neighborhoods that are not welcoming to people of color and that may be responsible in part for the current level of "diversity" in many of our congregations.

Top Ten Dick Cheney Excuses

Thanks for the Late Show with David Letterman for this response to the Cheney's recent shooting of Harry Whittington:

10. "Heart palpitation caused trigger finger to spasm"

9. "Wanted to get the Iraq mess off the front page"

8. "Not enough Jim Beam"

7. "Trying to stop the spread of bird flu"

6. "I love to shoot people"

5. "Guy was making cracks about my lesbian daughter"

4. "I thought the guy was trying to go 'gay cowboy' on me"

3. "Excuse? I hit him, didn't I?"

2. "Until Democrats approve medicare reform, we have to make some tough choices for the elderly"

1. "Made a bet with Gretzky's wife"

Curriculum for "Engaging Our Theological Diversity"

This info comes from the Unitarian Universalist Association's "Adult-RE" email discussion list (Thanks to Rev. Sarah Gibb, Adult Program Director, for providing this info on the Adult-RE email list):

A complete curriculum designed for "Engaging Our Theological Diversity" has been posted to the Commission's website:

http://www.uua.org/coa/TheoDiversity/index.html

This curriculum was created by Connie Dunn, Director of Lifespan Religious Education, and Patty Davis of the Greenville UU Fellowship. They have been kind enough to make it available to the whole world! It is designed for use in a multi-session adult RE class. Please take a look.

Dr. James Casebolt
Chair, UUA Commission on Appraisal
http://www.uua.org/coa/

The link for Connie's and Patty's curriculum is actually here (PDF file -- requires Adobe Acrobat). Thanks to Connie and Patty for providing this resource to the wider UU community.

The UUA Commission on Appraisal's report on Engaging Our Theological Diversity can be downloaded here for free (PDF file -- requires Adobe Acrobat). At this time, this report is not available from the UUA Bookstore in bound form.

Air Force softens rules on religious expression

The Stars and Stripes coverage provides a detailed look at this issue.

Speaking as a Unitarian Universalist who served in the Air Force for over 20 years, I don't think these new guidelines will protect non-Christian and non-religious airmen. As the article mentions, the problems in the past have been conservative and evangelical Christian coercion. It hasn't been a free expression of religion problem for military chaplains.

A brief excerpt is included below:

WASHINGTON - Air Force officials on Thursday released a second set of interim guidelines on religious expression after months of criticism from evangelical Christian leaders and members of Congress.

Those critics say the new changes don't go far enough, but civil libertarians say the document goes too far - shifting its focus from protecting airmen from religious persecution to protecting chaplains' rights.

The new interim rules - a one-page memo about a third the length of the first proposal, released in August - scale back specific instructions for commanders on ways to accommodate religious holidays, dietary needs and dress.

Also eliminated are specific warnings to chaplains to be sensitive to airmen of other faiths, in how they share their beliefs, and a reminder that their job includes care of airmen of all faiths.

But the new language is vague, and the Air Force would not provide authors of the guidelines for comment or clarification.

Instead, officials wrote a general warning not to chaplains but to "leaders at every level" to respect any faith or belief. New language affirming the rights of chaplains to "adhere to the tenets of their religious faiths" has also been added.

That line concerns Barry Lynn, executive director of Americans United for Separation of Church and State, in particular because the guidelines were originally drafted in response to allegations of religious intimidation at the Air Force Academy.

"This new version acts like the problem was with how chaplains are treated," Lynn said. "The problem is having all airmen fully respect the diversity of religions in the Air Force."

Here are some of the Air Force's newly revised interim guidelines on the free exercise of religion:

• We will remain officially neutral regarding religious beliefs, neither officially endorsing nor disapproving any faith belief or absence of belief. We will accommodate free exercise of religion and other personal beliefs, as well as freedom of expression, except as must be limited by compelling military necessity ...
• We will respect the rights of chaplains to adhere to the tenets of their religious faiths and they will not be required to participate in religious activities, including public prayer, inconsistent with their faiths ...
• In official circumstances or when superior/subordinate relationships are involved, superiors need to be sensitive to the potential that personal expressions may appear to be official, or have undue influence on their subordinates. Subject to these sensitivities, superiors enjoy the same free exercise rights as all other airmen ...
• Public prayer should not imply government endorsement of religion and should not usually be a part of routine official business. Mutual respect and common sense should always be applied, including consideration of unusual circumstances and the needs of the command ...
• Nothing in this guidance should be understood to limit the substance of voluntary discussions of religion, or the exercise of free speech, where it is reasonably clear that the discussions are personal, not official, and they can be reasonably free of the potential for, or appearance of, coercion ...
• Nondenominational, inclusive prayer or a moment of silence may be appropriate for military ceremonies or events of special importance when its primary purpose is not the advancement of religious beliefs. Military chaplains are trained in these matters ...

Additional background info on this news story:

• Air Force releases revised religious guidelines
• Revised Interim Guidelines (PDF file)
• Revised Interim Guidelines Cover Memo (PDF file)
• Air Force Issues Troubling Guidelines on Religion (Americans United for Separation of Church and State)
• Report of Americans United for Separation of Church and State on Religious Coercion and Endorsement of Religion at the United States Air Force Academy (PDF file)
  

[Note: for those who like to track milestones, this is my 100th posting to my blog. Yippee!!]

UU Blog Awards

The 2006 UU Blog Awards voting has just been completed. Congratuations to the winners and everyone else out there who cares enough about our faith to write about it.

The vote tallies are here and the winners are announced here.

Since I didn't nominate my own blog, thanks for the anonymous person who nominated me for the "Best UU Themed Blog" category. And thanks for the two persons who voted for my blog.

If I had voted in this contest and had voted for my own blog, I would have increased my vote total by 50%.

Fixing Unitarian Universalism -- Implementation Tips, Part II

Instead of commenting on the relative merits of the various proposals on Chalicechick's blog about reforming the UUA, I'm going to look at how we would go about implementing the various suggestions. This is a hypothetical exercise to explore how one would make changes within Unitarian Universalism and the UUA.

These proposed reforms probably would not require amending the UUA bylaws:

• Come Up with a Mission Statement of Shared Values (assuming that we don't do this as a bylaws amendment in Article II or elsewhere in our bylaws).
  
• GA in Las Vegas every year.
• Lay off 1/3 of the UUA National Staff.
• Move UUA headquarters to St. Louis.
• American Sister Churches.
• Eliminate UU Hypocrisy.
• Found a UU monastery.
• Support Lay Ministry.
• Develop a UU Yoga.
• Celebrate World Day of Conscience during days on which a total solar eclipse takes place anywhere in the world.
• Streamline the UUA.
• Social Justice Activities should be placed in a religious context.
• Be Proactive in Best Practice Sharing.
• Less Emerson, More Parker.
• A Separate non-tax exempt political organization.
• UUs need to minister to recent immigrants.
• Inreach to the Unchurched.
• Abandon Our History.
• Real Outreach.
• Build an association of free faiths.
• Focus on the Freedom.
• Figure out what changes would make Unitarian Universalism "not Unitarian Universalism"

Given the obstacles involved with implementing change through bylaws amendments, any reform that does not involve bylaws changes will be easier to implement. As I wrote in an earlier blog post, "Reform through bylaws amendments isn't for the faint-hearted."

I've only got a few additional implementation tips for just a few of the proposed reform suggestions:

"Meta-Tips" for Any Proposed Reform Idea -- Be prepared to answer the following questions:

• "How does this proposed reform help Unitarian Universalist congregations?"
• "Is this proposed reform coming from a member congregation of the UUA or is it coming from an individual?"

These questions relate to our polity and you need to be prepared to address them if you're looking at obtaining UUA Board or UUA District Board support.

A few years ago, I witnessed my district's board rejection of an Eastern European UU heritage trip proposal for UU youth in our district. The stated reason for rejecting this proposal and not providing any district sponsorship, endorsement, etc was that it was proposed to the district board by individuals and not congregational representatives.

So ... if our reformers pay attention to polity concerns and address them in promoting their proposed reforms, their work will be easier and they may find their work easier by gaining of institutional allies.

Found a UU Monastery -- Setting up a full-time UU monastery that would provide a place for Unitarian Universalists (and others) to spend months or years in a calmer lifestyle with time to explore this unique faith would be very hard to start up from scratch.

Scott Wells recently mentioned an article by Guy Kawasaki on the problems of startup ventures ("Bootstrapping a church" is Scott's article ... Guy's article is "Let the Good Times Roll").

I would recommend that we should look at starting small with realistic expenses and cash flow for this venture.

Rather than focusing on creating a "24 hour a day, 7 day a week, 365.25 day a year" full-time UU monastery, I would suggest looking at creating short-term monastery opportunities. Single day workshops, weekend workshops, week-long workshops, and multi-week workshops would be one way to gauge interest.

Instead of building a permanent monastery facility at first, look into using existing Unitarian Universalist congregations and camps first. This could be done in cooperation with the Council of Unitarian Universalist Camps and Conferences. An additional advantage of this could be trying out various locations of North America for temporary monastery events before finding a permanent monastery location. This will help prevent locating a UU monastery in a region that has little interest in UU monastic practice.

Build an Association of Free Faiths -- This is a good idea that has been tried repeatedly in the past. Here are some historical timelines showing our previous attempts to create a free faith association:

• Timeline of Significant Events in the Merger of the Unitarian and Universalist Churches During the 1900s
• Timeline of Significant Events in the Merger of the Unitarian and Universalist Churches During the 1800s

And here's our past experience with trying to implement this idea in Unitarianism and Universalism:

• 1865: Resolution offered in the American Unitarian Association to establish a higher council consisting of denomination bodies and other members. Christians, Universalists, Methodists, and Congregationalists were approached. Nothing came of this effort.
• 1867: The Free Religious Association was formed, with at least six different religious groups represented; about half were Unitarian ministers. Very few Universalists affiliated. This association apparently lasted about 25 years. Its chief product was a liberalizing influence, principally on Unitarianism.
• In 1908 the National Federation of Religious Liberals was formed. Its membership included the Unitarians, Universalists, Religious Society of Friends, and the Central Conference of American Rabbis. The organization ceased its existence with the advent of the Free Church of America in the 1930s and was of minor significance in Unitarian-Universalist relations.
• In 1923 the Universalists received overtures from the National Convention of Congregational Churches. Each body established a Committee on Comity and Unity. In 1927, the Universalist Committee met with an interested group of Unitarians with the thought of establishing a Congregational-Universalist-Unitarian structure, but the whole move was defeated by Universalists, who felt that the best course would be Universalist-Unitarian.
• In 1931 a Joint Commission of the two churches was formed and began meeting, but this commission soon concluded that the time was not ripe for merger. Instead, in their May 1932 report, they recommended that an organization be formed that would include all liberal churches. This resulted in the formation of the Free Church of America, which was incorporated in Massachusetts in 1933. The Free Church movement did not attract as many liberal churches as hoped, and it held its last annual meeting in 1938.

Knowing why this reform has not worked in the past may give us some clues on what we should do differently if we try again in the future.

Develop a UU Yoga -- I'll admit that I'm not a yoga practicioner, but this idea would seem to complement the proposed UU monastery. It would make sense for the yoga reformers and the monastery reformers to look into cooperative ventures.

That is about all that I can say at this time. Good luck.

[Sunday evening, 5 February 2006 -- note: the spelling error that I didn't catch was corrected. Thanks, Scott, for mentioning this.]

One Room UU Sunday Schools -- One Possible Suggestion

Today, Scott Wells asked about this issue on his "Boys in the Bands" blog:

Do you know of any models, theories, or suggestions that could help the one-or-two child congregation? I'm guessing something that mobilizes parents ("as resident theologians" to recall one program) or incorporates the children organically into existing church functions like worship. Or perhaps a mentoring-based path. Whatever -- and from wherever. Please leave your ideas and suggestions in the comments, or trackback to this post if you blog and would like to write (have written) on the matter.

Our family's had some experience with this situation in two places we have lived.

One was a household RE program when we lived in a small Northern Michigan town that was 2 hours away from the nearest UU congregation (Wurtsmith AFB -- near Oscoda, Michigan) and the other was in a small fellowship (Black Hills UU Fellowship, Rapid City SD).

In the small fellowship, we routinely had RE classes where 50% or more of the kids shared the same last name (50% or more of the kids were our two kids).

In both cases, the best workable solution we could find was using Church of the Larger Fellowship Religious Education materials. CLF materials that are designed for a household setting with parents and kids also work well with RE groups of 2-6 kids who vary greatly in age.

This suggestion is based on working with kids ages 0 to 8. For older elementary, middle school, and high school age participants, I don't know how well the CLF stuff would work.

Fixing Unitarian Universalism -- Implementation Tips, Part I (Bylaws)

Instead of commenting on the relative merits of the various proposals on Chalicechick's blog about reforming the UUA, I'm going to look at how we would go about implementing the various suggestions. This is a hypothetical exercise to explore how one would make changes within Unitarian Universalism and the UUA.

Based on what we know about how we do business in the UUA at the various levels (congregational, district, denominational), the following reforms would probably require UUA bylaws amendments in order to happen:

• Congregational Ratification of GA Resolutions
• Hold GA Every Two Years
• Actions of Immediate Witness Require a Greater Supermajority that the Current 66% Requirement
• Moratorium on Condemning Things at GA
• Disassociate Unitarianism and Universalism
• Merge Unitarian Universalism with Another Liberal Faith
• Change the Name
• Rewrite the Principles and Purposes
• Dissolve the UUA and hold a new Constitutional Convention

First, it's worth looking at the current UUA bylaws in Article XV -- the section that deals with amending the bylaws. The rules here will give one a sense of what is possible and how long it will take to implement a particular reform.

Bylaws can only be amended by a 2/3 vote of General Assembly delegates only if the proposed amendment is placed on the Agenda. However, there are two special exceptions to this 2/3 vote requirement ("C bylaws" and "C bylaws" in Article II) that will be discussed later.

Any proposed amendments to the bylaws can only be submitted by the following parties:

1. The UUA Board of Trustees.
2. The General Assembly Planning Committee.
3. The Commission on Appraisal.
4. Not less than fifteen certified member congregations by action of their governing boards or their congregations.
5. A district by official action at a duly called district meeting at which a quorum is present.

So ... any proposed changes must go through one of these five "gatekeeper" bodies to be on the General Assembly agenda. And there's a timetable that congregations and districts must comply with (1 February submission of proposed change to the General Assembly Planning Committee for the typical June General Assembly). Getting a proposed amendment on the General Assembly agenda doesn't gurantee its approval. It's just the first step in this process.

This is how one starts the process to change a regular bylaw. However, there are certain bylaw sections where the section number is preceded by the letter "C." These are referred to as "C bylaws" and the process for changing them is slightly different.

For changing any "C bylaws" other than Article II "C bylaws," the process takes longer than it does for regular bylaw changes. It's also more complex, involving a two-step process. Amending, repealing, or adding a new "C bylaw" first requires getting the proposed amendment on the General Assembly agenda and must receive preliminary approval by a simple majority vote. Following this preliminary approval, the proposed "C bylaws" change will be on the next year's General Assembly agenda where it will then require a 2/3 vote for the final approval.

Article II "C bylaws" are a special case. Article II in the bylaws contains our Principles and Purposes, a denominational non-discrimination statement, and a freedom of belief clause that prohibits member congregations from imposing creedal tests. All four sections of Article II are "C bylaws."

Any attempt to amend, repeal, or add a new "C bylaws" in Article II first must be added to a regular General Assembly agenda. At this General Assembly, a simple majority vote means that the proposed change is referred to a commission appointed by the UUA Board of Trustees for review and study. This review must involve member congregations.

This study commission can take no longer than 3 years.

After the study commission has completed their work, they shall submit to the General Assembly Planning Committee for inclusion on the next General Assembly's agenda. This version of the proposal shall include the original amendment and any amendments to the proposed amendment recommended by the study commission.

However, this study commission process can be bypassed through a motion to dispense with the study and review process. This motion will require a 4/5 vote for passage.

All Article II "C bylaws" amendments must receive a 2/3 vote by the General Assembly delegates for final approval.

If the proposed Article II "C bylaws" change does not receive approval at this second General Assembly vote, this proposal (and anything that is substantially similar) cannot be placed on the General Assembly agenda for two years.

If no review of Article II has occurred for a period of 15 years, the UUA board will appoint a commission to review and study Article II. This commission will review Article II and will submit any appropriate revisions to the UUA Board. The UUA Board will review the proposed revisions and they may pass these recommendations to the General Assembly Planning Committee for inclusion on next year's General Assembly agenda. These proposals must go through a two-step approval process. Preliminary approval requires a simple majority vote at the first General Assembly and 2/3 vote at the second General Assembly.

Reform through bylaws amendments isn't for the faint-hearted.

It will require grass-roots networking, detailed preparation, and much patience. In an earlier blog post ["How To Implement UUA Reforms (Process Suggestion)"], I suggested that any proposed reforms that didn't involve bylaws changes would be easier to implement.

The proposed reforms that do not involve bylaws changes will be discussed in "Fixing Unitarian Universalism -- Implementation Tips, Part II."

Long-Term UUA Religious Education Growth Trends

These questions come from Larry Ladd's report to GA last summer. He's was the UUA Financial Advisor until last summer when he completed his term.

Here are the growth demographic questions that he threw out for discussion in 2002 and again in 2005. So far, there has been no serious discussion about these questions:

For four years in a row I have written in this report that the declines in religious education enrollments should be "a warning signal for our movement." In my report in 2002 I wrote: "We need to identify the causes of the slowing growth in religious education enrollments. Is it that our adult membership is aging? Is it that we are becoming less successful in attracting young families and single parents? Is it other factors? Most importantly, this indicator likely predicts a decline in adult membership in the near future." For the third year in a row, I regret to report that, to my knowledge, there has been no serious discussion within our movement about the implications of this regrettable development.

RE growth is stagnant and we don't know why.

In regard to why it's not being studied, I suspect that congregational RE leaders are too busy with day-to-day parish RE ministry. My partner is a DRE and her life is just too busy with the short-term for this pressing but long term problem.

Any other thoughts?

How To Implement UUA Reforms (Process Suggestion)

With the recent discussion on Chalicechick's blog and elsewhere about "Fixing the UUA," I wanted to point out a technical issue about how we do business.

Once this blog discussion has selected the top reforms, I would recommend dividing the reforms into ones that require UUA bylaws changes and those that don't require bylaws changes.

Any individual or group of individuals can come up with great ideas. The difficulty will be getting some of these ideas from the "brainstorm" phase to where we can vote on them.

Proposed changes to the UUA bylaws cannot be proposed by just anybody. There are only five possible pathways for getting these changes on a future General Assembly agenda:

1. UUA Board of Trustees
2. The General Assembly Planning Committee
3. The Commission on Appraisal
4. Not less than fifteen certified member congregations by action of their governing boards or their congregations
5. A UUA district by official action at a duly called district meeting at which a quorum is present

Now ... if one can't convince the participants in any of these five possible pathways to the General Assembly business agenda, the proposed reform is dead in the water.

The following ideas would not require amending the bylaws:

• Association of Free Faiths
• Real Outreach
• Abandon Our History
• Inreach to the "Unchurched"
• Ministry to Immigrant Groups
• A Separate Non-Tax Exempt Political Organization
• Less Talk About Emerson, More About Parker
• Being Proactive in Best Practices Sharing
• Social Justice Activities Should be Placed in a Religious Context
• Celebrate World Day of Conscience
• Develop a UU Yoga
• Found a UU Monestary
• Eliminate UU Hypocrisy
• American Sister Churches
• Move the UUA Headquarters
• Lay Off One Third of the National UUA Staff
• Hold GA in Las Vegas
• Moratorium on Condemning Things at GA

Surprisingly (or maybe not), something as simple as changing our name requires a bylaws change.

The non-bylaws changes may be easier to implement. Even if the most popular reform is one that involves a bylaws change, one should have a worthwhile non-bylaws alternative reform in mind as well.

I hope that this process suggestion is helpful to our reformers.

The Dangers of Overly Aggressive UUA Reform

I'm really surprised at the negative attitudes being expressed by some bloggers about the Unitarian Universalist Association (UUA) on Chalicechick's blog.

I do hope that someone will sift through the reasonable and constructive reforms that are embedded on this blog along with the extreme and potentially destructive reforms being offered.

This concentration of negative complaints about the UUA staff, General Assembly, UUA social justice work, UUA Washington Office, etc is something that I've only observed in online forums and blogs. I haven't seen that in live face-to-face settings with Unitarian Universalists. This appears to be an internet-only phenomenon that isn't sustainable in non-internet settings.

I suspect that we're seeing a group of like-minded Unitarian Universalists forming an "echo chamber" online.

Wikipedia has a good explanation for the "echo chamber" metaphor:

Metaphorically, the term echo chamber can refer to any situation in which information or ideas are amplified by transmission inside an enclosed space.

For example, observers of journalism in the mass media describe an echo chamber effect in media discourse. One purveyor of information will make a claim, which many like-minded people then repeat, overhear, and repeat again (often in an exaggerated or otherwise distorted form) until most people assume that some extreme variation of the story is true.

There's an object lesson about the dangers of overly aggressive reform for Unitarian Universalists in our denominational history. It can be found in the transition from Liberal Religious Youth (LRY) to Young Religious Unitarian Universalists (YRUU) in the 1970s and 1980s. This history example comes to us from Lela Sinha:

The life and death of LRY has a lot to teach. Obviously, the clearest lessons are to those of us in the denomination, but other organizations may face similar problems.

Situation: One of the most unfortunate side effects of the vilification of LRY by the UUA was that the new youth organization (YRUU) ended up reinventing the wheel a lot. When LRY was dismantled, most of the experience and materials produced over its 30 year tenure were lost or stored in unlabeled, unsorted file drawers. It was a tragic waste of time and experience. In addition, YRUU youth are rarely encouraged to seek guidance from LRY alumni in their congregations. Every time a new group has gotten started, the youth have had to find training from nearby groups, the UUA, or their own instincts.

Lesson: Any person or organization which is undergoing radical and painful change will probably be tempted to walk away and not look back. Some people say goodbye like that. For organizations, the transition time is a time of grave vulnerability, so the organization has a definite interest in keeping the transition as short as possible. Unfortunately, as in the case of LRY and the UUA, that kind of abrupt change can cause grief and hard feelings that will ultimately make the transition-incurred weakness last much longer.

That temptation to walk away can also lead one to repeat history and reinvent the wheel. A "clean" cut often leaves a mess behind: lack of materials, experience, and institutional memory. If there are existing program materials, for example, they need not be lost simply because the entity which produced them has fallen from grace. For LRY and YRUU this would have meant keeping the publications and experienced alumni available for incoming youth; for a church this may mean keeping old hymnals; for a school with a problem teacher it could mean firing the teacher but teaching some of her popular and creative teaching techniques to other teachers.

Bureaucratic or institutional memory is like plumbing, electricity, and other "infrastructures" that support organizations. The Unitarian Universalist Association is part of that infrastructure that many congregational leaders regularly use and depend on for congregational work. We expect it to be there ... something that we can always assume will be there. An overly aggressive restructuring of any organization can result in a fatal disruption of these resources.

And that is why I'm fearful about the overly aggressive UUA reform proposals.

Reform for the "Reformers"

Recently, Chalicechick has started a discussion on her blog about how we can "fix the UUA."

My suggestion for this "reformation" within the Unitarian Universalist Association is the addressed to the reformers who have provided suggestions for reform on Chalicechick's web site:

Anyone who wishes to reform the UUA needs to study the applicable bylaws, rules, and other procedural guidance relevant to the proposed reform first.

Previous reform traditions within the Protestant tradition that gave birth to Unitarianism, Universalism, and Unitarian Universalism involved scholarship and informed criticism. For example, Martin Luther was known as a scholar and educator within Catholicism before the Protestant Reformation. His criticisms were based on study and were not impulsive "shoot from the hip" suggestions.

For example, at least two suggestions for "reform" are already in place as current UUA procedures:

Actions of Immediate Witness should require a 66% vote

The UUA as a loose confederacy of churches

A quick glance at the UUA bylaws on the uua.org web site would have informed the reformer making the proposal that the "new reform" was existing procedure.

Additionally, during the comments to these discussions, various statements have popped up like "[General Assembly delegates'] power to set the agenda for everyone shouldn't be absolute."

In fact, the current business procedures for General Assembly resolutions currently require congregational inputs for setting the agenda. Anyone who wants to "reform" the current social justice business procedure should read "Social Witness Process Overview" on the UUA web site first along with the applicable bylaws that address this process. The power to set the General Assembly agenda is shared between local congregations working at home and the delegates that local congregations send to General Assembly to represent them.

So ... please do a bit of research before proposing reform ideas.

Thank you.

Interim Report of the Ft. Worth GA Special Review Commission

The Interim Report of the Ft. Worth GA Special Review Commission is now available online. This report will require Adobe Acrobat Reader Software for viewing.

This report is a last-minute addition to the UUA Board January 2006 meeting pre-packet. The entire pre-packet contents can be found online here.

Six Wise Blind Elephants

This joke is attributed to the prolific writer Anonymous. I found it while researching readings about Buddhism for a high school religious education class in my congregation:

Six wise, blind elephants were discussing what humans were like. Failing to agree, they decided to determine what humans were like by direct experience.

The first wise, blind elephant felt the human, and declared, "Humans are flat."

The other wise, blind elephants, after similarly feeling the human, agreed.

This joke parodies the Hindu parable about the six blind men and the elephant.

I'm thinking that there may a lesson from this joke that we can use when exploring world religions as Unitarian Universalists.

Like the blind elephants, we may accidentally transform and even distort another's religion into a form wildly different from the original through our exploration.

Sundown Towns - New Book by James Loewen

For those who are fans of the Unitarian Universalist Historian - Sociologist James Loewen and his books on US History (Lies My Teacher Told Me: Everything Your American History Textbook Got Wrong and Lies Across America: What Our Historic Sites Get Wrong), he's got a new book out.

It's called Sundown Towns: a Hidden Dimension of Racism in America and here's the book summary from the author's web site:

From Maine to California, thousands of communities kept out African Americans (or sometimes Chinese Americans, Jewish Americans, etc.) by force, law, or custom. These communities are sometimes called "sundown towns" because some of them posted signs at their city limits reading, typically, "Nigger, Don't Let The Sun Go Down On You In ___." Some towns are still all white on purpose. Their chilling stories have been joined more recently by the many elite (and some not so elite) suburbs like Grosse Pointe, MI, or Edina, MN, that have excluded nonwhites by "kinder gentler means." When I began this research, I expected to find about 10 sundown towns in Illinois (my home state) and perhaps 50 across the country. Instead, I have found more than 440 in Illinois and thousands across the United States. This is their story; it is the first book ever written on the topic.

More on this topic can be found online in this Wikipedia article on Sundown Towns:

Sundown town
Sundown towns were towns and cities in the United States where non-whites were systematically excluded from living. They became common in America in the late 19th century. Sundown towns existed throughout the nation, but more often were located in the northern states that were not pre-Civil War slave states.

In some cases, signs were placed at the towns border with statements similar to the one posted in Hawthorne, California which read "Nigger, Don't Let The Sun Set On YOU In Hawthorne" in the 1930s.

In addition to the expulsion of African-Americans from many small towns, Chinese-Americans were driven out of towns where they lived. In one example, in 1870, Chinese made up one-third of the population of Idaho. Following a wave of violence and a 1886 anti-Chinese convention in Boise, almost none remained by 1910. The town of Gardnerville, Nevada blew a whistle at 6 PM daily alerting Native Americans to leave by sundown.

In addition, Jews were excluded from living in some sundown towns.

In some cases, the exclusion was official town policy. In others, the racist policy was enforced through intimidation. This intimidation could occur in a number of ways, including harassment by law enforcement officers.

Though no one knows the number of sundown towns in the United States, the largest attempt made to determine how common they were estimated that there are several thousand towns throughout the nation.

Sundown towns included (the below refer to historic sundown towns, not necessarily current ones. Also note that all Illinois towns below, unless specifically noted otherwise, have been confirmed as sundown towns by scholar James Loewen):

• Anna, Illinois
• Pana, Illinois
• Ashland, Illinois
• Casey, Illinois
• Virden, Illinois
• Pekin, Illinois
• Cicero, Illinois
• Vienna, Illinois
• Berwyn, Illinois
• Pinckneyville, Illinois
• West Frankfort, Illinois
• Edina, Minnesota
• Myakka City, Florida
• Kennewick, Washington
• Vidor, Texas
• Darien, Connecticut
• Cullman, Alabama
• Arab, Alabama

One of the more famous towns on this list is Darien, Connecticut which is prominently featured in the film Gentlemen's Agreement.

"Six Feet Under" for Church Professionals and Their Families

The Book of Daniel is worth checking out.

You've got the drug-using artistic younger daughter who's struggling to find her identity (just like Claire).

You've got the son who has a family that is struggling with his sexual orientation (just like David).

And at least one character talks to a dead person repeatedly throughout the show.

And it's pissed off conservative Christians:

Book of Daniel Continues to Spark Criticism and Reaction
(AgapePress) - An official with the American Family Association says concerns about possible anti-Christian messages in a new NBC series are warranted. The hour-long drama The Book of Daniel, scheduled to kick off this evening (Friday, Jan. 6), is touted by the network as edgy" and "challenging." Critics, however, disagree -- some saying it "mocks" Christianity, others saying that it deals with religious subjects in an offensive manner. The show's main characters include Daniel Webster, who is a drug-addicted Episcopal priest, as well as his alcoholic wife, his homosexual son, his drug-dealing daughter, and his lesbian secretary, who has a romantic relationship with his sister-in-law. Also, there is Daniel's Chinese adopted teenage son who is dating a female bishop's daughter, and -- perhaps the most controversial character of all -- a white-robed, long-haired and bearded "Jesus" who appears to Daniel and holds discussions with him, often openly challenging contemporary interpretations of church teachings. While the Los Angeles Times reports that some Episcopal priests say the program "offers a refreshingly candid portrayal" of religious leaders and are encouraging their church congregations to watch the program, one pro-family researcher who was among a group of clergy invited to screen several episodes of the program earlier this week at the NBC affiliate in Memphis sees few positives. Ed Vitagliano, director of research for the American Family Association and news editor of AFA Journal, says concerns about the series, which he says mocks Christianity, were not unfounded. "The show is written by a non-Christian, but it's written about Christians that people are not going to recognize," says Vitagliano. "I don't know anybody this dysfunctional in my over 20 years of ministry."

Gee ... I didn't know the idea that Christians are humans with real problems was blasphemy.

In Memoriam: The Rev. Dr. Frank Schulman

Rev. Frank Schulman was a regular guest speaker at All Souls Unitarian Universalist Church in Shreveport, Louisiana between 2000 and 2004 when we were without ordained clergy.

This obituary annoucement comes from the UUA-L press release announcement list:

The Unitarian Universalist Association announces with sadness the death of the Reverend Dr. Jacob Frank Schulman on January 4, 2006 from cancer. He was 78 years of age.

Dr. Schulman was born March 26, 1927 in Nashville, Tennessee. He had an outstanding academic life with degrees from the following institutions: B.A. - University of Oklahoma; S.T.B. - Harvard University; D.Min. and D.D. - Meadville Lombard Theological School; M.A., D.Phil.,B.D. - University of Oxford.

Mr. Schulman was ordained in the Unitarian ministry in 1954 at the Arlington Street Church, Boston, Massachusetts. He served many congregations: Arlington Street Church, Boston; First Unitarian Church, Worcester, Mass.; First Unitarian Church, Youngstown, Ohio; Emerson Unitarian Church, Houston, Texas; Unitarian Church of Horsham, West Sussex, England; and Huntsville Unitarian Universalist Fellowship in Texas. His last position before retirement was as Chaplain and Dean and Fellow in Theology at the Harris Manchester College, University of Oxford. Mr. Schulman was also named Minister Emeritus at Emerson Unitarian Church of Houston and at All Souls Church Unitarian Universalist, The Woodlands, Texas.

Frank Schulman was a prolific writer of books, pamphlets, and articles on topics from "Blasphemous and Wicked: The Unitarian Struggle for Equality, 1813-1844" (1997) to the pamphlet he edited, "Ralph Waldo Emerson Speaks." In addition, he was a sought-after lecturer, delivering the Berry Street Lecture (1981); the Minns Lecture (1982); and the Billings Lecture (1983). Mr. Schulman also served in the U.S. Navy during World War II and the Korean War.

On learning of Frank Schulman's death, UUA leaders reacted with sadness and deep appreciation for his ministry. The Rev. William G. Sinkford, UUA President said, "I will miss Frank's presence so much. His scholarship, his wisdom about ministry and his commitment to our faith have nurtured me deeply in recent years. I will miss these gifts greatly. But I will grieve the passing on of a truly good human being. Like so many, I have lost a friend." The Rev. David P. Hubner, Director of the Ministry and Professional Leadership Staff Group said, "We, the Rev. Dr. Frank Schulman's colleagues at the UUA and in our wider ministry, are keenly aware of what we have lost at his passing. He was not only a great minister to the many he served, but was to many of us a model of what a strong, dedicated, and engaged ministry should look like. His ministry was, and will remain, an inspiration to us. We feel the deepest gratitude for his life and ministry to us all and know that his example will live on for us." Kay Montgomery, UUA Executive Vice President said, "Frank Schulman used to intimidate me: so smart, so formal, so disciplined. But it didn't take long in his company to experience his warmth, his humor, his authentic devotion to our faith. He's left a big mark on Unitarian Universalism and will be sorely missed."

Frank Schulman is survived by his wife of 52 years, Alice Southworth Schulman, and three grown children. A daughter predeceased him. A celebration of Frank Schulman's life will be held on Sunday, January 8, 2006 at 2PM CST, at Emerson Unitarian Church in Houston. The Reverends Terry Sweetser, Rebecca Edmiston-Lange, and Mark Edmiston-Lange will conduct the service.

Theology of Contemporary Unitarian Universalist Worship

On the Unitarian Universalist Association's Young Adult and Campus Ministry (YA/CM) web site, there's a portion of the web site dedicated to "contemporary worship." In this portion of the web site, Elisabeth Frauzel Bailey (2005 Meadville-Lombard graduate) has written a paper titled "Cresting From The Ocean: Creating Profound Worship."

Here's a summary of the paper from the YA/CM web site:

"In this paper, Elisabeth Bailey gives a theological basis to challenge what she calls 'minister-dominated, boring worship.' She then goes on (beginning on pager 9) to give some fairly concrete tips about how to design an embodied, spiritual, meaningful, community-centered worship experience. Elisabeth, our former Canada Regional Organizing Consultant, and a 2005 graduate of the Meadville-Lombard Theological School, calls on all of our congregations to make worship a community practice, and not something we endure to get to what really brings us together as a community.

One section from this paper captures the fundamental disconnect between children and youth in the RE wing and the adults in the sanctuary on Sunday mornings:

I believe that part of the answer to this question lies, ironically, in our noncreedalism. In a culture of religions that ostensibly define themselves by belief, UUs tend to cling a little obsessively to certain aspects of the religious tradition that ground them and help us be defined as the church. Famous historical figures such as the transcendentalists serve this purpose well—especially since a UU can say, “you know… Emerson and Thoreau,” and be generally understood. But I think that worship form also serves this legitimizing function. Because if on Sunday morning we have a prelude and a postlude and sing hymns and sit down facing a minister who’s behind a pulpit and might even have a robe on… well, that’s definitely a church, then! (The coffee afterwards helps, too.)

And yet this form clashes terribly with the beliefs that are represented in the pews. I know many adults who would be incensed to hear that their children’s RE classes were taught in a largely lecture style, yet will themselves sit in worship, reflecting individually on their spirituality while pretending that they are listening and/or know how to read music. In the meantime, a sacred opportunity for profound connection is lost.

To read this paper, you will need Adobe Acrobat or other PDF reader software.

Download Acrobat here.