Ministerial Credentialing-What I Notice

What I notice in this discussion, in the several venues that it is taking place, heartens me about our faith.

Firstly, it's been a serious, creative discussion, as if this issue of ministerial credentialing matters deeply to the health of our faith and is therefore worth wrestling with.

Secondly, that there appears to be a consensus that all individual persons within the system are doing the best they can with that system. There's been no blaming, there have been plenty of kudos, and there's a lot of curiosity and hope.

Finally, there has been no suggestion that there is no need for the MFC, for credentialing in general. No one is advocating that we do for credentialing what we did in settlement, which is to open the system to several kinds of free choice. The longing is for us to do a better job of discernment in credentialing, not that there be no credentialing.

Some of this is to protect vulnerable churches with their volunteer search committees and boards, but I think another part is deeper; for all that some hesitate to call us a "denomination", that some are anti-clerical, that some are radical individualists, we all seem to want to be proud of the people who have the right to call themselves Unitarian Universalist Ministers.

And I think that that is a good thing.

Ministerial Education; Ideas from Clyde Grubbs

A guest Posting from my colleague Clyde Grubbs

The UUA has since the merger maintained a list of ministers in fellowship and the Board of Trustee's has appointed and exercised oversight over its Ministerial Fellowship Committee. The mandate of the MFC is maintain the list of ministers in fellowship. The UUA Board of Trustees jealously guards its fiduciary responsibility over ministerial fellowship. I recall when I was on the UUMA exec there were discussions with the MFC of the UUMA being involved in panels that would work with ministers seeking specialized ministries that would be recognized at Final Fellowship. The UUA BoT said no way, the UUA has sole responsibility for Fellowship. (No outsourcing.)

My observation of the UUA is that an attempt at fundamental change to the principle of a unitary MFC overseeing the whole process would meet massive institutional resistance. Such a proposal would need a broad and committed constituency to enact such a radical change. Since, I do not see that constituency, I think that it safe to assume the MFC will survive as long as the corporate UUA survives.

I think the discussion has indicated that present process is dysfunctional (works with pain) and not user friendly (seeks objectives unrelated to the perceived needs of the students.)

We could compare our credentialing system to other professions, and conclude that ours is just as terrible as others, but that does not help us seek some possible reforms that might make the credentialing process work a little better and with a little less pain.

1. First, our present system is trying to do too much with too little funds. So proposals must be redistributive, take money from somewhere and put it somewhere else. We can't add on to the present system, without cuts.

1. When the Regional SubCommittee(s) on Candidacy was proposed in the early 1990s it was supposed to function as a UU version of an in care system. The advocates talked of retreats and getting to know the students and finding ways to discern who should continue and who should not. By the time the RSCs were actually instituted in the late 1990s the vision had been watered down to a way to discourage unlikely aspirants to the ministry before they acquired to much debt. The RSCs have failed even this more modest goal.

2.

3. We must conclude that the RSCs have devolved to just another hoop for students to jump over, granting candidate status based on an interview and paper work. They function simply to prescreen aspirants and while that function takes some burden from the MFC it does not change the quality of the ministerial formation process at all. Students are screened rather than nurtured and formed. Like child abuse victims many survivors enter our ministry resentful and regard the good people who serve on the RSCs and MFC as "strangers," "people with their own agendas" and other language indicating alienation rather feeling collegially embraced. For me, the Unitarian Universalist Ministry belongs the community of Unitarian Universalists and we together serve that community. Our process of credentialing must be part of a process of formation for full participation in that Unitarian Universalist Ministry.

4. Based on the above, I propose we seriously think of phasing out the RSCs and instead building an in - care system for formation, discernment and support closer to the students. I pray for a in care team made up of ministers in final fellowship and experienced lay folk who would work with a aspirant through the candidacy process and to the point of appointment with the MFC. The MFC would extend candidate status when the local in care team recommend that the aspirant has the potential to pursue fellowship. The student would make an appointment with the MFC when the local in care team recommends that they are ready to see the MFC. Since these local structures would not need funds for travel, hotel and what not they would free up funds for program costs. (Things we require students to do like CPE and Career Evaluation should be paid for.) The MFC could also meet more often or be expanded so it could meet with students on a timely basis. Long waits are cruel.

4. I am convinced that theologians need supervised clinical practice and reflection on that practice. But we do need to find ways to help pay for the cost of taking Clinical Pastoral Education.

5. I think theological education must evolve away from expensive residency programs toward on line and week long intensives. This would mean students would be less concentrated in Boston, San Francisco Bay, Chicago etc. and could continue deep relationship with congregations. It would mean in care and formation would be shared by a larger cadre of ministers in the vicinity.

6. The above wouldn't work for everyone. Lots of folks go off to theological school to discover themselves and end up in our ministry and would find the long time nurture and more intimate locality of an in care system an imposition. They would long for the day when becoming a UU minister was just a series of hoop jumping exercises. But one can't please everyone.

Cookies for My Readers

Christmas in the Robinson-Baker household is not complete without these cookies. I made them early so my son could take them back to college with him. Ah, the sweet smells of Christmas...

I share this easy but very distinctive recipe for beautiful cookies about which people will say, when you take them year after year to holiday events, "Oh, those are so good...I remember them from last year!"

Sepculating on Ministerial Formation

These are the thoughts of my colleague Steve Edington of Nashua, NH

Say we take a population of 100 individuals who have prepared for the UU ministry and have all met the following criteria at approximately the same time:

*Have an MDiv or equivalent degree

*Have completed the requisite CPE requirement for Fellowship

*Have done an internship and received a favorable evaluation from their supervisor

*Have taken the required psychological evaluations and been declared sane enough, and emotionally fit, for the UU ministry

*Have completed any of the other requirements for Fellowship that I've overlooked, short of the MFC interview

We divide this population into Groups A and B with 50 in each group. Those in Group A each go before the MFC and those who get good numbers go into the search process as per usual. Those in Group B bypass the MFC and go straight into the search process. Enough persons in each group (say, at least 30) get settlements in parish or community ministries and launch into their ministerial careers.

Now, (for you who are still with me) those conducting this experiment devise a set of criteria for measuring a successful ministry, which I will not spin out here. We track the ministers in each group for, let's say, ten years to see how they measure up to the "successful ministry" criteria; and at the end of those ten years we see how many successful ministers/ministries we have from Groups A and B.

And the question is (if you haven't guessed it already): Do you think there would be an appreciable difference in the successful ministers in Groups A and B?

My answer, based as I'll admit, on sheer personal speculation, is No. This does not mean I'm opposed to any kind of a credentialing process, only that I have some serious reservations about how well the one we now have in place is serving our ministry, and by extension, our liberal religious movement.

Final caveat: Nothing contained in this post is in any way meant disparage, diminish, or demean the fine, competent, and dedicated individuals who serve, or have served, on the MFC. I'm only asking if there's a better way. Got some thoughts on that too but this has gone on too long as it is.

The cost of credentialing "mistakes"

My colleague Dan Hotchkiss writes this very interesting comment to an earlier post, which I thought I'd bring up to the front page:

Your suggestion of waiting till a candidate has three years of ministry service before evaluating fitness is an interesting one. My experience as UUA settlement (now transitions) director, 1990-97, was that the search committees not only gave more time and attention to candidates, but also were the only part of the system that consistently had the spine to say no. The seminaries had a financial incentive to say yes; the MFC caught flak whenever they said no, and so did I. My impression is that the MFC says no a little more often than it did then, but that the Department has relinquished the gatekeeper role. So more than ever, the search committees are the place where the buck stops. When they make a mistake, though, three years' bad experience is a high price for the congregation.

My first thought is that a congregation evaluates a minister's performance, up close, personal, and continually and is perfectly free to part company with that minister long before preliminary Fellowship is over. For the MFC, a pattern of short tenures would surely weigh very heavily against the granting of Final Fellowship, just as it does now.

However, since the main reason...I believe the only stated reason.. for the whole credentialing process is to try to prevent the high cost (to congregations, although ministers and their families bear a hight cost, too) of inept, unprepared, or unsuitable persons getting through the search process and doing harm to congregations, I think we should ask ourselves (and probably gather real data on) the kinds of ministerial issues which do real harm to congregations. Because, as any HR director will tell you, every time you hire somebody you take a risk, and even pros have a considerable failure rate. No credentialing process will make ministerial settlement easy or foolproof.

It is my impression (based on 30 years of cursory observation and in depth knowledge of two church histories and lots of anecdotal evidence...but I know of no real statistics on this matter) that there are two kinds of minsiterial settlement "mistakes," and that that have different costs. The first kind of settlement mistake happens when someone is called to a position that they don't, in retrospect, have the skill or interest to hold. Their preaching may be just not up to snuff in the long run, they may lack real understanding of church systems, they may not be able to muster the emotional energy or emotional intelligence to cope with the situation, they may discover that they can't cope with the social situation, hate the landscape, or have health or family issues that keep them from focusing on their work. The cost of this kind of problem, when it is bad enough to require the minister to leave, is considerable, there's no doubt about it; money and lost momenteum on the part of the congregation, and the need to move to a more appropriate job or line of work for the minister (and their family.)

But almost everybody adjusts and moves on from this kind of situation and lives happily ever after.

The settlement "mistakes" that I think of as terribly costly and damaging, the ones which come up over and over again in histories of congregations are not simple matters of lack of skill or focus, they are instead matters of poor ministerial mental health, personality disorder, leadership style, lack of emotional intelligence, and inability to maintain good boundaries. (All of these problems can become predominant in the lay leadership of a congregation, which also causes settlement failures but that's another subject.) It may be that others have a different take on this issue, but if I could wave my magic wand, I'd give us a foolproof tool for weeding out candidates with the above issues. Lacking the magic wand, I'd focus ministerial credentialing on doing a better job on this part of the score.

For the past 30 years, ministers have been screened for mental health and fitness in a psychological exam (the old days) or Career Center Screening (current practice). There is almost always a psychologist on the MFC. But it's clear to me that these tools are not adequate to the task and people with significant problems slip through. Fewer now than in the old days, and there's less damage done now that, as a society, a denomination, and a professional organization we've become clearer about the incredible damage that sexual misconduct can do and are quicker to report it and act on it. Still, I wonder if we are using state of the art tools. (Actually, I'm pretty sure that we are not). Because my observation is that this is where the rubber of preventing harm hits the credentialing road.

Eliz Curtis on credentialing

This is a guest post from Eliz Curtis. She blogs at Politywonk

My political science undergraduate training emphasized what was called

"small group dynamics" and "group think" as a pitfall in decision-making.

Small self-contained groups tend to make decisions based not on discreet

sets of facts, but on the needs and dynamics of their ongoing

relationship. Each player comes in with larger goals and continuencies;

they need these other folks on board to serve those objectives. In

military parlance, this is the difference between "tactical" thinking --

short-term, here-and-now goals -- versus "strategic" -- how does this fit

into the larger objective. We who see the MFC do not want to be cannon

fodder for the larger visions of ministry each committee member brings,

but that can be what happens.

It does not mean any MFC member is to blame. It means they spend tons of

time fashioning their larger visions, rather than listening to specific

congregations.

Purists among our historians point out that during the heyday of

congregational authority, ordination applied only to the congregation

which bestowed it. There was no such thing as a pure ministerial gift: it

was all relational.

What I like about the pulpit rotation system and learned ministry is that

it formed an early attempt at bicaleralism.

For the record, I STILL support this kind of bicameralism. RSS's would be

more accountable not only spend time with the aspirant, but also to visit

their home congregation for story-telling. There would still be a central

MFC, with powers of arbitration, appeal and review when the local

processes get stuck on particular cases.

All records, being essentially employment records, would be public and

publicly available.

Elz Curtiss

Burlington, Vermont

Yet More Voices on the Cost of Seminary

Can be found here (The Rev. Ron Robinson, no relation) and here. (The Rev. Scott Wells)

Other Voices on Ministerial Credentialing

My colleague Margret O'Neall, interim minister of the UU church in Sarasota, Florida, lately wrote this to her colleagues, and gave me permission to reproduce it here.

I give a lot of thought to our MFC processes, having seen the committee within the past year, and comparing it both to other professional credentialing systems, and to the process one of my colleagues in the UCC is going through (their "in-care" system). I believe that a more relational and grounded process could, if thoughtfully cultivated, be more consistent with our theological and philosophical understandings and commitments, and contribute more fully to the process of formation.

In my own case, both the idea and the actual experience of being examined by a board of strangers, who knew me only from paper and a brief personal exposure under extremely stressful conditions, felt disrespectful of my ministry and inadequate as a pass-fail system of judgment on my preparation for professional engagement with a congregation or community. No matter how they tried to be both objective and relational, those who sat in judgment over me did not know me, some clearly had their own agendas, and had a lot of power over my future.

Much of my career prior to ministry has been invested in community and academic systems. I find that our current process of admitting ministers into fellowship picks up some of the worst faults in a range of systems, and would do well to be re-thought systematically and with a stronger grounding in congregational, seminary and ministerial mentoring relationships. Some good things are clearly happening -- strengthening RSCC's, mentored praxis in seminaries, the Mountain Desert District's "Living Into Covenant" initiative. Perhaps it will trickle up to the MFC, but trickles do not usually run in that direction unless there is a pump involved.

Margret O'Neall

THe problem with debt reduction

Actually, I'm all for helping working ministers reduce the monumental debt of their educational expenses. However, this approach has several significant down sides.

1. First of all it is excessively hard on the people who discover in their seminary career, or who are told by the RSCC or MFC that they just don't meet the grade or who don't, for whatever reason get a job, to have amassed huge debt. It encourages...perhaps even requires...people to persevere who are not good candidates or who really don' t like the work. And I sometimes catch undercurrents of the possibility that seminaries and credentialing bodies feel inhibited from helping boarderline candidates out of the ministry track because they are aware of the financial burden they have taken on.

2. Secondly, it is excessively discouraging to prudent people who really look at the bottom line when they are considering ministry as a career. The Ministerial Bottom Line is already more than a little intimidating in our denomination; adding Seminary debt to that bottom line is a real financial deal-breaker. And while we might want to respond that ministry has to be a heart-felt and strong call, devoid of details like financial reality, do we really want our ministry to be completely made up of persons who are either independently wealthy, supported by a spouse, or are inclined to throw caution to the wind when it comes to financial matters? We don't.

3. Thirdly, debt reduction reduces the incentive for students to work during their formation years. I learned more about being a minister from managing a dorm during my seminary years than I did from my internship (at which I learned a lot...a bow to my internship supervisor, Randy Becker.) There is nothing like being the only occupant of the room where the buck stops to require learning! I learned a great deal from field work, especially at the First Parish of Belmont, MA (another bow, to them and to Marjory Montgomery, then their minister). I could do all of this in part because I was free of family obligations, but I was also encouraged by a Methodist seminary to do them, and I got credit for them. There were fewer course requirements for the MFC in those days. No one would have dreamed of asking how many districts the UUA had at an MFC interview. Believe it or not, there were no study groups for the MFC bound. We had to understand congregational polity and UU history in general, not in specifics.

The overall social issue of student debt is massive in our nation and it is no small part of our national ills. Massive Young Adult Debt reduces choices, creativity, and social responsibility. Massive New Minister Debt does the same thing. We need a better way.

The cost of Ministerial Formation III

One more thought on this topic...

Another think I think we should seriously explore.

Given the fact that it is hard to know who is going to succeed in ministry until they succeed, I would suggest that the major "gatekeeping" function be, not at preliminary fellowship, but at Final Fellowship. At that point, the record of a new minister's ministry can speak for itself. Most will have clearly succeeded or failed and will not even need to be interviewed, which is no small expense for candidates or for the UUA. (The interviewing will have been done by one or more search committees who actually spend a lot more time with candidates than the MFC and whose judgment, in congregational polity, should be respected.) The requirements for Preliminary Fellowship might simply be the passing of RSCC, background check, and careful scrutiny of documents, not for "ministerial presence" (which only appropriately develops in ministry, after all) or preaching ability (congregations can be trusted to judge for themselves whether they want to hear this person) but for psychological health and a healthy attitude towards ministerial leadership.

Persons in preliminary Fellowship would be provisionally ordained and it would be suggested to congregations that they be hired for a three year term, with the possibility of a call extended after Final Fellowship is granted.

The advantage of this is that almost everyone would search for a church in their senior year of seminary and begin to work the next Fall, and when they were judged, they would be judged on their record, and that would, for most people be much less anxiety-producing. Lots of things to think through, of course, but I think this approach (more like what the Methodists do) is worth thinking about.

The cost of Ministerial Formation II

Part two of a conversation about how we might reduce the cost of ministerial education.

Another part of the cost of ministry is the cost of moving somewhere for 9 months to do an internship. This model is nice for the unattached 20-something but it doesn't work well for older ministers or those with families. I have had several applications from interns who proposed to leave small children with their working spouse for nine months in order to come to New Mexico and do their internship. The family finances required that. This is not a good situation at all.

Let's re-think that one-size-fits-all ministerial formation model. How about the possibility of 3-5 year supervised residencies, or allowing interns to take a job in the church they have interned in, or even intern in their home church? While there are reasons all of those are disallowed or frowned on, our frowns may just be too darned expensive in the current climate.

The Cost of Ministerial Formation

There is growing concern in our denomination about the cost of ministerial formation these days, which is up vastly from 30 years ago. (I ended my seminary career $300 in debt, having worked my way through as a dorm manager. This was unusually low even then, but today, it is not unusual for new ministers to have $50,000 debt. This is causing all kinds of obvious and subtle consequences and so...folks are talking. Here's my part of one such conversation.

Here is one thought I have about reducing the cost of ministerial education.

Make it possible for most candidates to complete their preparation for this career in three years, inclusive of CPE, internship, reading list, MFC interview, and job hunting process. That's the way it used to be. Most candidates are taking four, five, or more years these days. Even if they are only paying three years of tuition, they are taking several more to complete their requirements...a lot more time than it used to be, because the requirements have gone up and the anxiety and timing detail of RSCC and MFC interviews has skyrocketed. I have not noticed a corresponding increase in the quality of our ministry in the past generation. I am sure all the new requirements and processes were good ideas, but the total preparation required has gotten out of hand. You can be a physician in the time it takes to be a minister.

I grieve for the many people of modest means who will not be able to afford to prepare for our ministry, and I grieve for what we are missing from them. I also worry that our current situation fills our ministry with people who are so sure of their call from the very beginning, or so heedless of the financial risks that they are taking that they will do this...leading to a ministry devoid of the more humble, frugal, and cautious persons who would also serve us well.

The REAL doctrine behind Pro-Life

The Catholic church has focused, wisely, on "pro-life" as the doctrine that it brings to bear in public when defending restrictions and bans on abortion. Not only does this ring well with us all...who, after all, is "for death?" but it hides a much more fundamental Catholic belief which argues against abortion rights but which, when brought to the light of day, is not widely shared by anyone, including rank and file catholics.

Let's first dispense with "pro-life". To its credit, the Catholic church has attempted in these past decades to enlarge this stance beyond abortion. They Catholic church stands against capitol punishment, for instance, and against assisted suicide as a part of its pro-life stand. Gotta give them credit for attempting consistancy.

However, official Catholic doctrine still has a just war theory, and just war theory says that, if someone is seriously endangering your nation or threatening the freedom of its inhabitants, war with all its killing is justified. The nation at war must have tried all other routes to solve the problem and must attempt to avoid killing non-combatants, but there is a place in Catholic doctrine where, when fundamental human freedom clashes with life, freedom wins.

Well, I have to say, that I know of no more fundamental clash between freedom and life than that which takes place within and around every unwillingly pregnant woman, who is giving up huge chunks of her freedom for the sake of the life of another...for nine months if she can bear to give away the baby for adoption, and for at least 18 years if she can't. The fact that this is never discussed points to the fact that there's something else going on in our minds and hearts,

And it is.

The REAL doctrine underlying abortion restriction is the (old but still powerful) doctrine that sex is for procreation. Since you should never have sex unless you want to have a baby, then if you do have sex and get pregnant, you should accept the consequences.

The newer version of this doctrine is that every act of sex should be open to the possibility of creating new life, which, in a culture in which we don't need any more babies and in which every baby is a significant burden as well as a joy, amounts in practice to the same thing. Shall we have sex tonight, honey? Well...maybe not.

These are the doctrines that lie behind the church's prohibition of artificial means of birth control, which most Catholics and others don't support. But they are unconsciously powerful.

Look, for instance at the fact that, besides an exception if her life is in danger, the most common exception in anti-abortion legislation is the exception in cases of rape and incest. Why those exceptions? Because in that case, the woman didn't choose to have sex and shouldn't be expected to take the consequences.

Now I myself believe that it sex is a part of human life for far more than creating babies. Evolution made sex such fun because it's necessary to keep families together over the long haul of the lives of children and grandchildren, who benefit immensely from intact families and care from multi-generations of relatives.

If sex has two legitimate purposes, it is likely that those purposes will sometimes conflict and that conflict has to be managed. Unwillingly pregnant women are not bad people who were doing something illicit and have to take the consequences. Unwillingly pregnant women are bearing the consequences of evolution's duel purposes for sexuality and need assistance.

Or, we could all agree that sex is for procreation and we should only be doing it a few times in our lives. That, too, would solve the abortion problem.

The Crux of Abortion

This quarter's UU World contains this article about abortion by my colleague, Scotty McLennan. It's a well researched article about Christian (and Jewish) positions about when human life begins over the centuries. Abortion rights folks, so often battered by people with their Bibles, do love to see that the biblical and religious view is not as clear cut as conservatives think it is. But UU's don't tend to look to the Bible for advice about specific moral issues, so the article is at best, preaching to the converted and at worst, doing more harm than good to the pro-choice cause by belaboring the wrong point.

UU's look to science for clues to what is right and wrong, and science no longer looks for "breath" to determine the presence of life. It looks to brain waves, heart beats, and genetic science. This has been very problematic for abortion rights. There's no doubt about it...any layperson can see genetically human life squirming around in every fetal ultrasound. If we want to support abortion rights, it just won't do to travel old paths of biblical argument or parse out the ancient meanings of "person". If we want to support abortion rights in the modern world, we have to be able to clearly say why a woman who is unwillingly pregnant, or who is carrying a fetus whose life will be painful, short, or terribly compromised has the legal and usually the moral right to terminate her (early and middle) pregnancy.

Here it is in a nutshell. The western political and religious tradition values human life supremely, and we usually value human freedom even more. "The God who gave us life, gave us liberty at the same time" said Thomas Jefferson, and there's the even starker, "Give me liberty or give me death." These two values often conflict, as in, the freedom to make money and vs. need for regulation to protect public health. In these conflicts of values, "freedom" is often the winner, as in, "If you come from a country that is threatening the freedoms of my county, I will kill you."

Thus it is that Rev. McLennan, a man, will never be forced by law to give up so much of a drop of his own blood to save the life, even of his own newborn child, as that would infringe on such a basic freedom, the freedom of bodily self-determination. He'd be asked, perhaps expected, to make this easy donation from love or duty, but he will never be forced to do it. His freedom is naturally valued, by everyone and by the law, as more important than the life of another human being, even one he is responsible for having brought into the world. Of course we might condemn him morally for his selfishness, but the law will never compel him to give any part of his body to his child.

So iMinister, a woman, thinks it's pretty irksome to hear him opine that her decision to decline to provide her uterus, which is to say, a whole lot of her body and that huge medical drama called childbirth, to a developing fetus is only ok because he thinks that the fetus isn't a human being yet. He just so doesn't get it! It doesn't matter whether the fetus is a bit of tissue or a full person. It doesn't have a right to use my body unless I want it there or consent to be it's hero and provide my body for its use. If I decline to support it I undergo and abortion and the fetus dies. That's the end of a precious possibility, but if my humanity (and freedom) is valued as much as Rev. McLennan's is, it wouldn't be against the law.

Like McLennan, but for different reasons, I think that Roe v. Wade did a good job of parsing out how this fundamental conflict between life and freedom can be managed. A woman can choose her freedom over the life of the fetus during the first 6 months of pregnancy. After that, the life of the fetus (and the trauma to society of aborting it) is the more important value, unless it's life is hopelessly compromised or hers is in danger. I honor them for seeing, a generation ago, that women are human beings with the human right to freedom.

We've spent 40 years yammering on about when human life begins in fetuses. Let's ask ourselves instead when all the benefits of a human life (beginning with the right to freely choose when to donate one's body to another the cause of life) to half of the human race begin.

Then we'll be talking.

P.S. Rev. McLennan, "Abortions of convenience" undoubtedly happen, do they? Tell me about one....tell me a real story about a convenient pregnancy, abortion, or decision about motherhood. Just try it.

There are other posts on this subject in the backfiles. Search for "abortion" in the search box above.

Excellence in Ministry- How is "Fellowship" like a Ph d?

The UUA's Board of Trustees is appointing a task force to study the issue of Ministerial (and RE and Musician) accrediting. This is a direct outcome of last December's Excellence in Ministry Summit, and I am glad to see the action.

Ours are not the only professions where we wonder if our preparation and credentialing is really working for us. Here in an article from Harvard Magazine on the requirements and credentialing of Humanities Ph. D students. The ministerial system is different. To our credit, we have evolved a system in which it is not only the practitioners who control credentialing, but those who are served by the professionals in question. But it raises questions we should be looking at.

Mr Roberts' Rules

In writing a memorial eulogy for a woman in our church who was for some years, our parliamentarian, I was recalled to this statement, from Mr. Roberts himself, about his purpose in writing his rules.

1. That the majority prevail.

2. That the minority be heard.

3. That the absent be protected.

My father introduced me to this statement of purpose early in my career, when I was impatient with the arcane lore of Roberts rules, and how it could be used, inadvertently or not, to manipulate a group. It quieted me right down. I remain in favor of a simpler set of rules, but when anyone suggests a new meeting procedure, I mentally run it through Roberts' filter. Will the majority prevail? (there are a surprising number of ways to run meeting in which this is not the outcome). Weill the minority get their chance to be heard? Will the absent be protected from stealth agendas or attempts to manipulate the vote by wearing out the membership?

If I were writing, I'd add another rule, and that is, "Will the rule of law be honored?" That means everything from the law of the state to the bylaws of the group. Mr. Roberts probably took that for granted, but in these days, it needs to be said aloud.

Thanks, Meg Prince, parliamentarian to the Middle Rio Grande Valley, for caring about process. May you rest in peace.

The Rights of licensed and public officials not to do stuff they don't believe in.

You think interracial marriages are wrong? It's your right to believe that.

But your right to act on that belief is constrained by laws and by employment policies. Believing interracial marriages are wrong doesn't give you the right to beat up the groom. And it doesn't give you the right to deny equal protection under the law to interracial couples.

Which means that, if you want to be a Justice of the Peace, you have to abide by the law that requires you to do your duty without prejudice. If that bugs you so much, you need to find another line of work or a way to be a Justice of the Peace who doesn't perform marriages. (if there is such a thing...)

Same thing goes for pharmacists who don't want to dispense some kinds of medicines, and teachers who don't agree with some part of the curriculum, not to mention engineers who hate certain kinds of bridges or ministers who don't like to work Sundays. Doing your job is...a condition of employment! Pharmacists who don't want to handle birth control pills are free to work in the pharmacy of home for the elderly. Teachers who don't believe in Evolution are welcome to teach English or First Grade or Special Ed to severely handcapped children or wherever else they can find that this issue won't come up. Nurses who don't want to perform abortions can find thousands of jobs where that duty will never be asked of them. Even ministers who don't want to work on Sundays can, with dilligence, creativity find paying employment.

Tashlich

This has been running around the Jewish internet, and one of my lay leaders sent it to me as we're doing a simple version of this ritual on Sunday. I thought it was the funniest thing I'd seen in weeks.

On the Jewish New Year, Rosh Hashanah, there is a ceremony called Tashlich. Jews traditionally go to the ocean or a stream or river to pray and throw bread crumbs into the water. Symbolically, the fish devour their sins.

Occasionally, people ask what kind of bread crumbs should be thrown.

Here are suggestions for breads which may be most appropriate for specific sins and misbehaviors:

For ordinary sins - White Bread

For erotic sins - French Bread

For particularly dark sins - Pumpernickel

For complex sins - Multi-Grain

For twisted sins - Pretzels

For tasteless sins - Rice Cakes

For sins of indecision - Waffles

For sins committed in haste -Matzoh

For sins of chutzpah - Fresh Bread

For substance abuse - Stoned Wheat

For use of heavy drugs - Poppy Seed

For petty larceny- Stollen

For committing auto theft - Caraway

For timidity/cowardice - Milk Toast

For ill-temperedness - Sourdough

For silliness, eccentricity - Nut Bread

For not giving full value - Shortbread

For jingoism, chauvinism - Yankee Doodles

For excessive irony - Rye Bread

For unnecessary chances - Hero Bread

For telling bad jokes/puns - Corn Bread

For war-mongering - Kaiser Rolls

For dressing immodestly - Tarts

For causing injury to others - Tortes

For lechery and promiscuity - Hot Buns

For promiscuity with gentiles - Hot Cross Buns For racist attitudes - Crackers

For sophisticated racism -Ritz Crackers

For being holier than thou - Bagels

For abrasiveness - Grits

For dropping in without notice - Popovers

For over-eating - Stuffing

For impetuosity - Quick Bread

For indecent photography - Cheesecake

For raising your voice too often - Challah

For pride and egotism - Puff Pastry

For sycophancy, a**-kissing - Brownies

For being overly smothering - Angel Food Cake

For laziness - Any long loaf

For trashing the environment - Dumplings

For those who require a wide selection of crumbs, we suggest a Tashlich Mix available in three grades (Taslich Lite, Medium, and Industrial Strength) at your favorite Jewish bookstore.

Health Care for Immigrants

There's no doubt about it, we have a problem with illegal immigration in this country. Fueled by our desire for cheap goods...food mostly....and our lack of will to get it together and hammer out a policy, we've got a lot of people who are here, working, raising their families and taking care of each other who are breaking the law and whose employers are breaking the law.

I get that there's a problem that needs to be solved, and I'm all for solving it. A nation that has lots of shadow people is not a good place for anybody. It invites abuse of law and abuse of persons. We need to fix this. And when we fix it, the issue of how to run a health care program for the people of the nation will be solved.

I don't get the fury about illegal aliens. They are, as a whole, model citizens, full of gumption, willing to work very hard at jobs others don't want and family-centered, upwardly mobile, responsible folks. It's not their fault that this nation doesn't have a useful immigration policy. They are being scapegoated in the healthcare battles and in other parts of the political landscape. It's not fair.

And I don't actually want to have to step over the dying ones in the street. I don't want them incubating contageous diseases because the doors of healthcare are closed to them. I don't want their babies damaged from unassisted births, and I don't want them bearing more babies than they can afford to raise. I bet you don't want those things either. I bet even Rep. Wilson doesn't want those things.

Let's get this healthcare thing done so we can get to work on a sensible, enforcable immigration policy. This is not Calcutta. This is Madam Liberty's golden shore.

South Carolina

My old home state of South Carolina is certainly having its problems lately. First it's govenor disappears for a while to have an affaire, and now its Republican senator heckles the president in the most formal of settings. South Carolina is a beautiful state with a rich culture and a reputation for being backwards, and this certainly doesn't help matters. I enjoyed living there enough to be embarassed for them. Wilson appologized (at the request of his party, he made it clear.) President Obama accepted. Obama is a grownup. People who heckle a president in the senate chambers show themselves to be undisciplined hicks.

I'm mad at Van Jones

Before this week, all I'd ever heard about Van Jones was glowing. He spoke at a UUA General Assembly a few years back and I heard numerous people tell me that it was the best speech they'd ever heard or that he was the smartest person they'd ever heard. I'd missed his speech, and I was sorry.

But today, I'm thinking that it was so dumb of him to take the job of Green Czar, that I'm angry at him. Did he think his past statements and petition signatures (that Bush "let" 9/11 happen so he could go to war, is the most damming) wouldn't catch up with him in this incredibly polarized climate? Had he not noticed how much damage President Obama took on just because he was in the presence of Jeremiah Wright? Hello, Mr. best-speaker-people-have-ever-heard! This is the real world speaking! It matters what petitions you signed and what impolite things you said in the heat of various news storms.

Obama (whose people should have done a better vetting job...that's also true) didn't need this. The nation didn't need this. Mr. Jones... your bad.

GA: Voting for Morales...here's why.

After I get through the "lost credentials" routine. This is the first time in 30 years I've left my credentials at home...sheesh...

Let me start by saying that I think the world of Laurel Hallman and will not despair if she is elected president. But I'm casting my vote for Peter Morales. Here's why.

First of all, It is obvious to anyone who sees both candidates that Peter has more energy and enthusiasm for this very difficult job. Both candidates have great qualifications. But it is a REALLY hard job, and doing it well takes passion. Peter's got the passion.

Secondly, as the minister in a city which is 1/3 Hispanic and a church which has several dozen Hispanic members, living in a time when the demographic shift of our nation is towards a much, much larger percentage of Hispanic citizens, I value Peter's bi-lingual heritage and skills.

Thirdly, I value Peter's business experience. We who have been in church work all of our lives get lots of experiences, but we often miss the experiences that a career in business presents. I think our denominational president needs to be a minister for lots of reasons, but I value Peter's business experience and skills he brings from earlier in his life, just as I thought that this was an important part of Bill Sinkford's presidency.

Most of all, I love the way Peter talks about our future, about breaking up the same old same old ways we have doing things and not succeeding all my life. Our movement has everything going for it to meet the spiritual needs of our time and the near future, but our internal culture puts glass doors between us and the people we want to serve. I think it is more likely that under Peter's leadership, we can open those doors.

GA 2009 Minister's Meetings

GA is preceded by two days of minister's meetings. I went to the business-oriented day. It's been a while since the continuing education day was useful to me, so I just come late. It is so good to see one's colleagues! That pleasure was deflated by a business meeting run with such poor process that it felt like an abuse of power...was an abuse of power at least in terms of parlimentary rule....and all for a cause I would have probably supported. I'm feeling very alienated and that's a hard place to be.

The Berry St. Essay was very interesting this year, and a nice blend of a scholarly lecture and a passionate response. The lecturer held up the embarrassing reality that while our denomination had been pursuing anti-racism and multi-culturalism with a passion for a decade, no records have been kept on our progress because nobody wants to ask for statistics about the number of persons of color in congregations. The few statistics we do have come from an outside source (National Pew Research data), or are somewhat suspect. We are amateurs in the statistics business! The speaker went on to point out that a theology underpinning our multiculatural efforts is very much a part of deepest history...a good reminder. The respondant gave a heart-felt personal testamony. An African American, Rosemary finds this the only faith for her but regrets that her children are so lonely as the only children of color wherever they go in UU land, beginning with their own Sunday School.

I was sad to hear this, not only because of the human drama of being a mom wondering if one's work and chosen life is the right one for her children, but because our denomination has put a lot of resources into nurturing ministers of color on the assumption that ministers of color would attract congregants of color. Apparently, that has not happened, even for this splendid, talented minister who lives in a very multi-cultural area. Gives one pause.

(There are plenty of UU Youth of color at GA, by the way, and it seems clear to this casual observer that they enjoy the experience of having a critical mass of peers. But most UU kids don't come to GA.)

Imagineering Faith Expanded

Last week I based my sermon on the aspect of last year's Berry St. Essay which I found most interesting; the dynamics of shame and scorn in our religious communities. I share it with my blogging and Facebook friends here, where it is available in audio, video, and text.

The Real Late Term Abortion

One of the three doctors in the nation publicly willing to do late term abortions was murdered today, probably by a "pro-life" fanatic...murdered as he ushered at his Lutheran Church.

If nobody is pro abortion, then absolutely nobody is pro, "late term" abortions, abortions during the third trimester, abortions which happen after the legal age of viability. Most of these abortions are abortions of wanted, loved, even named babies, and they are caused by tragic circumstances. Nobody talks about them, few people defend them, fewer find a calling to provide them. When they happen they are tragedies, and the only good thing one can say about them is that because of late-term abortions, even greater tragedies are averted.

I found one woman's story of a late-term abortion here, and another story where late-term abortion was contemplated, here. I was once involved in a similar situation. It was a long time ago, soon after my own baby was born, and on the one hand, I hesitate to tell her story, but on the other, the world needs to hear these stories so that they can understand the need for this kind of medical care. I hope "C" doesn't mind...and I hope I remember all the details.

I met "C" in the pregnancy exercise program I went to, post-partum. She was still pregnant, and she discovered late in her 6th month that her baby had genetic abnormalities "incompatable with life outside the womb." The testing took a while, her shock and her husband's made decisions difficult. During those weeks every time she went out of her house people smiled at her pregnant body and sometimes even made small talk about her baby. It was...way too hard. They realized that they couldn't do this for three more months and decided to terminate the pregnancy. The baby was going to die probably during birth, certainly within a few hours. Why keep it on life support for three months...especially since 100% of the life support was being provided by my friend's swollen body.

The hospital ethics board had to be involved in this decision, since it was now in the third trimester, and that delayed things a few more days. In the end, they induced an early labor, and that worked. Technically, it wasn't an abortion, but surely they would have had to resort to that if labor had failed.

The baby did die during birth. The family had as planned, a bedside naming ceremony for her. She was held and loved by parents and grandparents until it was time to let her go.

And about 18 months later, I met their second child in the delivery room, and that was a special joy.

I have read that the doctor who was murdered today was an exceptionally gentle man who not only performed a difficult medical procedure, but who did so with compassion for parents in extremely difficult circumstances. May he rest in peace.

Justice is Never Completely Blind

There's a false idea left over from the Enlightenment which dogs our society in several ways; this week, it's in law.  That's the notion that pure rationality is possible and that, for instance, a good judge brings no bias into the courtroom and is capable of pure justice.    

So when someone digs up a statement by a Supreme Court nominee which suggests that a person with a certain kind of experiences (Hispanic, female), would be a better judge than a person with other kinds of experiences (Anglo, male) there's been a cry of racism from the right and "she didn't really mean that" from her supporters.

What really needs to be said is that of course she's right to point out that her conscious and unconscious biases and understandings that come from the life she's had will make her a better judge in some cases....AND that the understandings and biases of Anglo's, males, African Americans, younger and older judges and so on, will ALSO make them better judges in other cases, and the moral of the story is not that those observations are racist, but that they make the case for the importance of diversity on the Supreme Court.  Nobody is  purely rational.  

Pleased for you to know....

That Skinner House Press has released the book I've been working on for several years with Alicia Hawkins. It's a book of resources and session plans for small groups that want deep conversations about important issues.

We wrote it for UU congregations' Small Group Ministry programs, hoping especially that very small congregations would find this approach easy to manage. But we also imagined that families, women's groups, and book groups might benefit from these conversations.

The book's Website has more information, and you can order the book from the UUA bookstore. Every person in a group should have a book of their own, and there is a quantity discount.

The lack of Answers about Guns

David comments below that he feels much safer in places where people carry guns and is therefore against any kind of gun control. Also, he comments that since guns are so ubiquitous there would be no way to get all the guns out the hands of the "bad guys."

My thoughts, in no particular order:

It is certainly true that there are a lot of guns around, and that getting them out of circulation would be a massive, probably multi-generational problem. However, all that means is that if we want to end gun violence, we ought to get crackin'

I think it is worth noting that a pistol-packing public is of small use against these mass shooters; they are almost all suicidal and take out their victims too quickly for anybody to respond before damage is done. Many victims are children; surely we were not expecting them to have guns?

Also, although this has not yet happened, even in pistol-packing parts of the country, it's easy to imagine that would-be heroes firing at a mass-shooter could kill bystanders in the fray (there's a reason police practice through their whole careers) and further the carnage.

While it will no doubt be true for a long time, even if we do get crackin', that bad guys will be able to obtain guns, it is also true that (1) at least some of these mass shooters, like the last one, seem to have "cracked" and done their violence without the kind of planning that it takes to get contraband, and (2) the fewer guns there are, and the more illegal they are, the more likely that the authorities will be alearted to a here-t0-fore law-abiding citizen bumbling around in the underworld trying to get a gun.

It seems that these mass shooters have a sense, not only of rage but of entitlement; they seem to think that using guns is a natural and reasonible thing for an angry person to do. That sense of entitlement would also be reduced. If only criminals had guns, people who considered themselves ordinary, law abiding citizens would be less likely to resort to them.

Finally, I certainly agree with Robin, that this epidemic of angry, violent men must be tackled with understanding and social interventions besides gun control if we are to al live well together in this increasingly small world.

More Carnage

Today a man whose wife had told him she was leaving him up and shot his five kids, then himself. That'll teach her..and her sisters with uppity ideas.

The map of deaths caused by men who control "their" women by killing them would be, I imagine, without any green space, such is the rampant nature of this drearily familiar story. It happened in my very neighborhood, and, no doubt it has happened in yours. And it seems possible that at at least many of those deaths could have happened without guns, given the fact that few women can beat off an enraged man. But the idea of a man killing five of his children by, say, stabbing or strangling and then somehow doing away with himself without resort to guns...that staggers the imagination.

My map has a sub text. How many more will have to die because we can't find a way to control handguns in our nation? So I've added Mass Domestic Violence to my map. It's the red markers.

A Map of the Carnage

Three more "mass" gun deaths today...yet another man taking his disappointments out on the world. Yesterday it was 15 dead.

I've been thinking about making a memorial list of these kinds of deaths and I did it this afternoon on Google Maps. It's here. Because I'm especially interested in churches, I added the incidents from churches, even though "only" one or two persons died. Yellow Flags are incidents that happened in schools, red flags, religious institutions (there was one synagogue murder a few years back...it took place on Rosh Hashana)

It doesn't add up to many people; more died in traffic accidents every day than have died in these kinds of multiple, innocent death gun incidents. Many more died in war. And many, many, many more people have died in the routine, one-at-a time shootings which are the background noise of our lives. A jealous man, a robbery, an anger, an accident, and somebody is dead.

There is so much sadness and violence in our world. Widely available guns make it worse. How many markers on the map will it take, I wonder, before we decide to do something about it?

Multi Cultural UU: Removing Dissatisfaction

What might we do to make our UU Congregations more multi-cultural?

1. It is crucial to remove dissatisfaction factors as much as possible. I believe we have two major areas of dissatisfaction in the multi-cultural area. The first is the irritation to persons of color of clueless white privilege. That's an ongoing issue. The good news about it is that the school, corporate and governmental world has huge resources that are deployed here, and many of our folks get much better multi-cultural training at work and school than we will ever be able to provide.

2. Because of this, all attempts to be a multi-cultural congregation should be matched by attempts to be a younger congregation. With all due respect to the over 60 generation who got us started with integration in this nation, the future in this matter, as in so many, is with the young who have lived their lives in a multi-cultural world. My own experience in churches is that a concerted focus on bringing in young people will go a long way, all by itself, to bringing in persons of diverse ethnicity and race.

3. If there are incidents and issues, they need to be addressed, of course. People being people, there will always be issues and incidents. Discussion is necessary. Does the congregation want to put on "South Pacific?" Are there parts of that lovely show which are racist? Is there a difficult person whose conversation about social subjects like population or imigration boarders on racisit? How will we address that? Etc.

4. The second issue of baseline social comfort for those persons whose presence would signify multi-culturalism is that they need to see others like them. This is the critical mass problem, and it's a real catch 22. The only way for a church to be attractive to diverse persons is to already be a diverse congregation. But how to start? You start with signals. The UUA has done this part of multi-cultural development much better, in my opinion, than it has done the anti-racism training, but, oddly, it's never talked about. Still, go to the website of this denomination which sports a population of persons of color in the range of 5%, and you'll see a vastly disproportinate set of photos of persons of color. That's one way to help new persons of color feel legitimized and welcomed. The respectful, inclusive use of multi-cultural music and authors sends that same welcome message. Leadership of color is even more powerful. We have to give ourselves considerable credit here.

All of these strategies can be overdone, can even be a form of false advertising. But subtle use helps us to substitute for our critical mass of multi-culturalism, until we have it.

All that work, remember, only creates a baseline of lack of dissatisfaction. Now, on to Satisfaction. There enlies the transformative work.

Demographic Diversity in UU Churches II

Kim's comment (here) sparks a couple of thoughts about this issue. Firstly, I think that Kim is correct, that, like almost all of the rest of American society, especially in persons under age 60, who grew up and have worked their whole lives with this consciousness, we have mostly gotten beyond the easy-to-spot, easy-to-agree-upon racism and xenophobia of, say, 50 years ago. No small achievement, either. Yeah, us!

There is a fair amount of lingering subtle white privilege, however, and it's important to stay aware of it. White privilege is that assumption that "our way is the only way and others are different, odd, and ought to change." There is no necessary problem in the kind of human diversity of which Kim speaks...how close we stand, whether we interrupt, who looks whom in the eye, how much space is left between speakers, what time is "on time", and so on, the problems happen when some people (white people) don't realize that they need recognize those differences as legitimate and work around them when they are in mixed company.

Which brings us to church and what would motivate persons of color or other difference, to come to church and have to continue, even there, their dreary daily battle with the irritating obliviousness of white privilege, when they have every reason to prefer to go to church and relax with a community of people with whom they don't have to struggle. That is, what is the answer to the question, "Why don't UU churches, whose people think of themselves as open and welcoming, have more persons of color, and what would help us be more multi-cultural?

We have attacked this problem as a denomination from one direction; the direction of trying to educate white people to be less oblivious and irritating to persons of color. A lot of that education, unfortunately, has been ham handed, but we've done it. Has it helped? No doubt it has helped some, but not enough. And why? Because that kind of openness does not create satisfaction, it only relieves dissatisfaction.

This is a huge and important distinction in the "customer satisfaction" business, and it applies to many areas in church life, so let me digress.

There are factors in church life which create satisfaction; great sermons, exciting RE programs, warm community, opportunities for spiritual deepening. The more you have of these satisfaction factors, the greater satisfaction people will have, and they sky is the limit with how happy and enthusiastic they can be. But only if they are not dissatisfied.

Satisfaction and Dissatisfaction are two very different things, caused by completely different factors. A happy church-goer is both satisfied and not dissatisfied.

Dissatisfaction factors are basic things like enough parking, clean restrooms, safe children's programs and basic social comfort. (the sort a person of color might find in a diverse congregation not flaunting it's white privelege)

You gotta have enough parking, dirty restrooms a huge turn-off, and if parents think their kids are not safe, they're outta here. If a person of color encounters the assumptions of white privelege every time they turn around, they'll be dissatisfied. It is crucial to improve dissatisfaction factors, but...here's the key....an improvement of dissatisfaction factors doesn't make people satisfied, it only makes it possible for people to be satisfied. One too few parking spaces? That's a problem. Twice as many as you need? Ho Hum. Dirty bathrooms? disgusting. Palatial, sparkling bathrooms? I'm happy for you...but it's no more likely that I'll return to your church. Social comfort? It's vital, but if that's all you've got here, I could stay home.

May I repeat? "Social comfort? It's vital, but if that's all you've got here, I could stay home."


Given the fact that people come to church for more than baseline satisfaction, all our anti-racism/white privelege trainings, even if they were excellent, would only bring us up to baseline. And about that, it can only be said, "I don't get no satisfaction."

What should we do to become multi-cultural UU congregations? More Tomorrow.

Demographic Diversity in UU Churches I

Kim left this perceptive comment buried in a past post that I thought I'd bring forward here. Thanks, Kim!

I am working on an idea I have about "diversity". My idea is that, having gotten beyond the most obvious outer layers of racism and other prejudices, we are working on the more subtle parts. And, of course,the subtle parts are difficult to pin down because of their subtlety. My impression is that where we are stuck is that the real things that keep people of different back grounds from being comfortable with each other are the unconscious cultural differences in how we speak to each other and our world view. Those unthinking things like how far apart we stand when we talk to each other, how long we pause when we want to communicate that the other person can speak now, Whether we communicate directly or indirectly, whether we negotiate from specific to general or vice versa, how often we touch the other person while speaking. All these things are unconscious, "self-evident", and really annoying when someone does them differently because we interpret difference in custom as intended rudeness, or just strangeness. We get along with people who are more like us, we have communication problems with people who are less like us.
I think this level is where a lot of UU problems with diversity resides now. when I talk to people about this, many of them say things like, "I thought we were all the same." Or they don't say that and just imply it, if they are more indirect. It seems it's a hard concept to "get". That would seem to validate it being a problem.
I think we could work on this level of "diversity" to our advantage. Maybe it would help us achieve some more diversity in our congregations.

Sophie and Susie, age 1 month

They're starting to get feathers and are about double their 1 week size....takes two hands to catch them, now!

Giving Thanks for Max Coots

Twenty or so years ago, the Rev. Max Coots, whose passion was gardening wrote this beloved and much used meditation. Max died last week at the age of 81. We remember and give thanks!

LET US GIVE THANKS

Let us give thanks for a bounty of people:
For children who are our second planting, and though they grow like weeds and the wind too soon blows them away, may they forgve us our cultivation and fondly remember where their roots are.

Let us give thanks:
For generous friends with hearts as big as hubbards
and smiles as bright as their blossoms;
For feisty friends as tart as apples;
For continuous friends, who, like scallions and cucumbers,
keep reminding us that we've had them;
For crotchety friends, as sour as rhubarb and as indestructible;
For handsome friends, who are as gorgeous as eggplants
and as elegant as a row of corn, and the
others, as plain as potatoes and so good for you;
For funny friends, who are as silly as Brussels sprouts
and as amusing as Jerusalem artichokes, and serious friends,
as complex as cauliflowers and as intricate as onions;
For friends as unpretentious as cabbages, as subtle as summer squash,
as persistent as parsley, as delightful as dill, as endless as zucchini, and who, like parsnips, can be counted on to see you through the winter;
For old friends nodding like sunflowers in the evening-time and young friends coming on as fast as radishes;
For loving friends, who wind around us like tendrils and hold us, despite our blights, wilts and witherings;
And, finally, for those friends now gone, who like gardens past that have been harvested, but who fed us in their times that we might have life thereafter;
For all these we give thanks.

Let Us Give Thanks
from View from a Tree
--Max Coots

Rest in Peace, Max. You fed us well...

The Death of a Minister

Web Kitchell's memorial service was this afternoon, at the Santa Fe church which he served as settled minister for 17 years and as Emeritus minister for another 10. The church did itself proud. Stephen Furrer, the current minister, told us that Web had left a list of the music and hymns, didn't want any god-talk, and did want "droll stories" shared. So, that's what we heard. In lieu of god talk, I read these quotations from Camus.

I shall tell you a great secret, my friend. Do not wait for the last judgment, it takes place every day.

You will never be happy if you continue to search for what happiness consists of. You will never live if you are looking for the meaning of life.

there is a sin against life, it consists perhaps not so much in despairing of life as in hoping for another life and in eluding the implacable grandeur of this life.

When you have once seen the glow of happiness on the face of a beloved person, you know that a man can have no vocation but to awaken that light on the faces surrounding him. In the depth of winter, I finally learned that within me there lay an invincible summer.

My colleague Jim Zacharias got to read from one of Web's coyote books, and there were, indeed, several droll stories. The best of them? The church administrator said that before Web arrived, the church had signed up for call waiting, but Web hated hearing the little beep of an incoming call while he was on the phone. He called it "telephonicus interruptus". They got rid of it.

The second best story? The Santa Fe church was a Fellowship when Web arrived, and they didn't like it when Web, still the New Englander, wore his robe. So it was suggested to his wife that she suggest to him that he might preach in a suit. (That's how things were done in those days) Web obliged, but in his own quirky way. Turns out that old New Englander didn't know how to put an outfit together. So there was the Sunday...judging by the laughter, some people remembered it...when he wore a green suit with a blue checkered shirt. The members suggested to his wife that she take him shopping. This she declined to do. "I married him as he is," she said. Web went back to wearing a robe and the congregation accepted it.


It was a lovely service. Rest in Peace, Web...good colleague, good minister, good man.

P.S. Was Coyote there? Well, I didn't exactly see him. But after the service, on the table of photographs Web's family had arranged, some thoughtless person had left a bag from Dunkin Donuts...

The Aftermath of Imagineering

It surely is great fun to have a big article in the UU World! (Imagineering Soul, in this month's issue) I've had emails and letters from members of my internship church, my first church, people at whose weddings I officiated, former members of this church, seminary buddies and even someone who thought he remembered me from Methodist Youth Group. (mistakenly...iMinister grew up UU and was way too shy for youth groups of any kind.)

Also a bunch of emails and even a phone call from people who liked the article and felt we were kindred spirits. Also, it goes without saying, a couple of people who hated it and needed me to know. One even went so far as to express the opinion that the real reason that the denomination is declining is that there are too many women ministers and women ministers just don't think or preach powerfully. It's been a long time since I heard that sort of thing. A professor from and Episcopalian seminary wrote to ask permission to reprint it for her students, someone wrote to remind me of another author's ideas about faith and shame, and her own, and someone sent me excepts from his book which he felt were relevant.

Great Fun!

Excellence in Ministry: Final Links and Comments

You can find the notes which others took at this event, here. (If you're new to this discussion, scroll back to late November to begin the conversation. iMinister was the official blogger for this conference.) They also promise more news and presumably the report which will be made to the June UUA Board Meeting, so check back.

With this, iMinister respectfully resigns from her first and most educational experience as a journalist. It's an almost pole-opposite experience from her usual role as a preacher; comprehensive rather than focused and attempting to be fair rather than subjective. She has renewed appreciation for the journalists in her life. She thanks the Pannel who asked her and who have been kind in their feedback and is appreciative of all the work and thought that has gone into this project and will continue, she hopes, in spite of economic constraints.

She's discovered that her general and career-long interest in ministerial well-being has developed into something of a passion about the process of credentialing ministers, and she intends to continue to follow that discussion as a private citizen, so to speak. To that end she wants to hold up again, a fascinating article from last Fall's New Yorker, which deals with the credentialing of teachers. It can be found here.

Imagineers of Soul

This month's UU World features my article, Imagineers of Soul, which is a version of last year's Berry St. Essay. I was so pleased that they published it; after spending a year's worth of creative energy on that Essay, it's awfully nice that it's getting a second life!

Eulogy for Web Kitchell

On my trip to Santa Fe, I thought about dropping by the Dunkin Donuts, purchasing a couple of dozen heart busters, and seeing if Web's Kitchell's friend Coyote would show up to converse with me. That's how Web did it, and he got three books of sermons out of the conversations he had. He called his books God's Dog, forever changing my view of these smart, adaptable animals. Web died last week after having a fairly miserable time with Parkinson's disease.

Well, no fairly about it.

Coyote would insist on the truth.

So, this is the truth. Damn, but that was a hard end for a good man and a good minister, and I've been missing him and his furry friend for a while now. No amount of donuts will get either of them back, and I'm sad. He was very supportive to the young minister with the unexpectedly hard job to the south of him, and oh, did my congregation love to hear him come and talk about his conversations with Coyote!

Happy Trails to you both!