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!

Praying for the House

I offered a prayer to our State House of Representatives this morning.
I have strong feelings about public prayer. I was asked to lead the Representatives in prayer, and that's what I did; reminding them of their gratitude for our beautiful state, our democracy, our connections, giving them a moment to call to mind those they wished to pray for and asking a blessing on their work. No big deal.

But expressions of gratitude and appreciation I got suggested to me what my Santa Fe colleague confirmed, which is that too many persons of the cloth preach rather than pray, or pray only with and for persons of their own faith tradition.

I was glad to have offered something of value to hard working legislators!
And glad to see that the Domestic Partnership bill has had a sudden resurrection for this year's session.

Another conversation about excellence

....went on last year, when a list of core competencies for large church ministry was put together in anticipation of the "Thinking Big" program which is giving a small group of ministers advance training in Large Church ministry. Their work was published in the Alban Institute's "Congregations" last month and can be found here.

This list of competencies was formed with Large Churches in mind, but there's not much in it that doesn't apply to good ministry in every size of church.

Ministerial Authority

One of the interesting turns my career has taken in the past few years is exposure to seminarians, interns, new ministers, and lay persons who are taking on ministry roles. It's given me a new lens to look at my own ministry and has been a very enriching experience.

Among the things that it has made me wonder is whether it is a good idea to expect persons to have developed a sense of ministerial authority before they are ordained.

This is one of the things the Ministerial Fellowship Committee looks for, and when they don't find it their diagnosis often utterly baffles candidates who don't know what to do with this feedback. It's such a "I know it when I see it but can't explain it" item...which is to say, it is extremely subjective, that I've been uneasy with its increasing cachet among students who are, naturally enough, anxious to develop this mysterious ministerial quality.

I've reached a few conclusions about this.

One conclusion is that this quality does exist. It is related to feeling secure in the knowledge that you, in your ministerial role, have something of value to deliver and you know the conditions of delivering it. So you march right up to the boss nurse in the ICU and request the room number for the patient who, she says, won't even know you are there. You know that you and the patient and the patient's family need you to be there and you stand in front of her until she lets you be there. Since you know that your listening ear and someone else's ability to speak freely really has a healing effect, you help someone you know needs to talk to move with you to a private corner. Since you know that this fractious group needs to take a break and a deep breath, or that this scattered group about to eat together needs to be recalled to their gratitude before they eat, you take the risk of suggesting a break for a moment recollection of our deep values or grace and a recollection of our deep thanksgiving. That's ministerial authority.

A second conclusion I've reached is that while ministerial authority is a good and important thing, no ministerial authority is better...far better... than fake ministerial authority. Fake ministerial authority comes from a person acting the way they think they are supposed to act, rather than out of a deep knowledge of the value of their action. At worst, it comes from a person who is so in love with their role that they're over-eager to exercise it. They come across as self-important and give ministry a bad name. In its more common form, fake ministerial authority is an honest attempt to do what one understands one is supposed to do, but since it lacks the inner authority that makes the risk-taking work, it...doesn't work.

A third conclusion I've reached is that I started my career deficient in ministerial authority and I've developed it over many, many years. I started way young in this business, and I'm downright bashful by nature, and in the UU circles I grew up in, "ministerial authority" was not a valued quality...quite the opposite. I was fortunate to have the guidence of a lay leader who came from a long line of Baptist preachers in my early years in ministry, and who several times found ways to instruct me. ("Christine, Lisa (whose husband had died while they were vacationing) is coming home in a private airplane with Joe's coffin. You'll be meeting the plane, won't you? (significant pause) It will be in at 11pm. And then I've invited you both to drop by the house and visit a bit while my husband goes to her home and gets the lights and the furnace on. " Well...no, actually, it hadn't occurred to me that I should meet that plane. I'd been planning to call the next day, after the widow had had a good night's sleep. Clueless, clueless me! But when Frances spoke, I paid attention, learned, and through those experiences came naturally to believe that there are powers of healing and renewal that sometimes focus themselves in the relationship between a person and their minister, and that it's the minister's job to take the risk of reaching out to them and creating the conditions in which they can appear. I hasten to say that in spite of that developmental need of mine, the congregation thrived even with their very young, very green minister.

Therefore....

I'm coming to the conclusion that you don't learn much about this until you are a settled minister in a community. Internship and CPE might give some ministers a taste of ministerial authority, but then again, they might not.

Also.....

I think that one might have a general clue about ministerial authority...enough, at least, to navigate around a congregation, and not be able to come close to dredging this up in what is, for most candidates, the single most nerve-wracking hour of their career, their interview with the MFC. My guess is that very best that most candidates can do is fake it. That requires knowledge of a sort, but I don't think we want people to learn to fake it, or feel that they must fake it.


All of the above and other reflections are leading me to think that we have our whole certification process backward. It's the entry into Final Fellowship that ought to be the nerve-wraking one, where one demonstrates that one has figured out what ministerial authority is all about, can produce references and stories that demonstrate one's ministry as one has actually done it, where one has successes and failures to discuss and reflect on. The entry into preliminary Fellowship should be a much broader gate, perhaps a matter of UUA staff checking off the Candidate's To-Do list. Internship with generally positive feedback, CPE with generally positive Feedback, Degree, UU Experience (we should pay more attention to this than we do.) Reading List. Comprehensive Exam (we really need this!), Background check. References checked at least as well as a new employer would check them (including checking with persons not on the candidate's list.) If major questions came out of this check list process, perhaps an interview, but for most people, the interview would be at the time of entry into Final Fellowship, when one's success in ministry and development of ministerial authority could be more realistically judged.

UUA Presidency

iMinister came out in support of Peter Morales for president of the UUA months and months ago. She agrees with him that the UUA needs to see, not just a little change, but transformational change if we are to be healthy in this new era. She's sure that our dialogue about diversity has been woefully lacking in Hispanic voices, which Peter would bring, and she loves the energy and commitment to our shared enterprize which he brings to the campaign.

Here's what I mean.

In a candidate's forum, this question was asked.

Imagine five years have passed and imagine that your vision for UUism is fully alive and thriving. What three to five goals have been realized?

Here are their written responses.

Peter Morales ...
The goals that will have been accomplished in five years are intimately interrelated. The guiding vision behind them all is a revitalized Unitarian Universalist movement that transforms lives and that helps to heal the world. In five years we will have a new sense of urgency and excitement across our movement. The following accomplishments are manifestations of living out our mission:

1. We are growing at a rate of three percent per year. Growth is not the goal, it is the measure by which we determine whether we are meeting the fundamental human need for religious community. We are growing because we are doing a better job of welcoming the seeker, retaining our youth, and engaging our existing members. As we grow we are becoming more diverse in terms of race, class and culture. Our growth rate has tripled and is accelerating.

2. We are more engaged in the great moral issues of our time. As a natural outgrowth of a deeper sense of compassion and connection, we are a more powerful force for justice, understanding and environmental stewardship. At the local level, it means that more members of our congregations are involved in social action and public witness. At the Association level, it means that we are building on our tradition of public witness and that we have forged a new partnership with the UUSC on social action.

3. We have developed a strategic vision for ministry and are beginning its implementation. Our strategy for ministry has been developed through consultation with stakeholders. Our strategy is a comprehensive approach that includes recruitment, training, placement, mentoring and development of professional ministry.

4. The UUA staff has a culture of transparency, accountability and effectiveness. As a matter of course we evaluate our programs and our people. We learn from our mistakes. Our staff is more involved in being the means for sharing best practices and innovative ideas across congregations.

5. We are forming strong relationships with groups that share our values. This includes international Unitarian and Unitarian Universalist movements, public policy advocacy groups, the UUSC, and others.

---

Laurel Hallman's written response:

1. Our children and youth will participate in UU congregations as adults.

2. Our UUA endowment will grow to a sustainable level, and our dependence on its income for operating expenses will diminish.

3. We will wed our religious and theological future to our historical past, and will experience the power of that synergy.

4. The Free Spirit will become a source of inspiration, activism, humility and strength in our association.

5. Our alliances will enlarge our effectiveness in the world.

Reporting on the Excellence in Ministry Conference

The Rev. Sarah Lammert who attended the Excellence in Ministry conference as a delegate from the UU Minister's Association, posted her reflection on the conference on the UUMA Website.