UUMA News The Newsletter of the Unitarian Universalist Ministers’ Association
From the President March 2002 — Dear Colleagues, Convo 2002 (p. 2) What a thrill it was to see so many beloved colleagues gathered for our 2002 convocation in Bir- E-Mail Aliases (p. 3) mingham. What a feast of lectures, worship, small groups and chance encounters! And how (p. 3) gratifying it was to see us take seriously our witness for social justice in the midst of our other EDGES of the Spirit plans. I hope that all of us, whether we were able to be there or not, join together to recognize the Public Witness Seminar (p. 3) debt of gratitude that we owe to the members of the Convo Planning Committee: Patricia Jimenez, Doug Morgan Strong, Susan Manker Seale, Bob Schaibly, Jane Bramadat, Scotty Ministerial Specialties (p. 4) Meek, and Chair Kirk Loadman Copeland. My hat is off to every one of them. As you will read elsewhere in this newsletter, videotapes and print copies of the lectures and many other events Journey Toward Wholeness (p. 5) are available; some of them would make wonderful congregational study materials and conversa- Gilbert Spirit Fund (p. 5) tion starters. I was heartened by the opportunity at Convo to get on the table several issues that have con- Sermon Awards (p. 6) cerned the Executive Committee for some time and have been circulating in the form of specula- tions and rumors. One of these is the nature of our ongoing connection between us as an interna- Notable Unitarians (p. 8) tional body of colleagues following the changes that are in process between the UUA and the UU Reflections on Prayer (p. 8) churches in Canada. There will be several occasions to learn more about this process and discuss its implications when we are together at Professional Days in Quebec City, because there has Roots of Rebellion (p. 9) been time to build those opportunities into the program planning. I hope some of our Canadian colleagues will offer helpful background material in this or subsequent editions of our newsletter. Skinner House Books (p. 9) The Exec. remains committed to seeking the wisdom and will of our Canadian ministers as we honor both their special identity and unique challenges, while continuing to embrace them fully Investing in Vestments (p. 10) as colleagues and be as helpful to them as we can in their discernment process. This evolving CENTER-fold (p. 12-13) change presents us all with an exciting chance to practice our skills in diversity and intentional pluralism Preachers and Teachers (p. 12) Another opportunity for feedback came with the Meaning of “People of Color” (p. 14) “...whatever role the UUMA evening discussion and afternoon workshop time on the MFC proposal for changing the current system Clergy Housing Allowance (p. 16) is to play … must be founded of ministerial tracks and the process of renewal for on broadly-inclusive dialogue preliminary fellowship. I am persuaded that, what- Call to Selma (p. 17) ever role the UUMA is to play in implementing this among our members” proposed change, it must be founded on broadly- Minister’s Statement (p. 18) inclusive dialogue among our members; for with- UUMA Members Recognized (p. 18) out the support of the current ministry, no institutional structure-regardless of how sensible it may inherently be-is going to have a chance of functioning effectively. We must bring to light In Print (p. 18) and examine the history of how we have arrived at the present system, and we must ponder whether the present system functions productively to nurture the competence of our arriving col- What’s Up With Canada (p. 18) leagues. We must ask how competence in ministry is to be defined and measured according to the several diverse types of ministry now recognized, and how best we might help new ministers And We Remember (p. 20) of all kinds to learn the hands-on skills that have to be gathered by experience in those first few Publications Information (p. 22) years. These are serious questions that deserve our attentive consideration. At the same time, it would seem we need to attend to some painfully unfinished business among UUMA Publications (p. 23) us. In the twenty-two years since the Ministry of Religious Education was recognized as a spe- cialty in its own right, and the decade since the same recognition was granted to Community Executive Committee (p. 24) Ministry, how have our institutions-the UUA, the MFC, the UUMA-functioned to support and honor those of our colleagues called to those ministries? I am not aware of our having ever asked
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(Continued from page 1) this question in a systematic way, but I am newly conscious of many stories that remain untold and many concerns that have never been addressed satisfactorily. And I know how often and how far our optimistic, idealistic reach can exceed our institu- tional grasp, leaving hurt and disillusion in its wake. I suspect that until we make time and space to sort out some of that dis ap- pointment, acknowledge our blunders, and resolve to learn from those experiences and do better, no institutional structures, whether reasonable or absurd, are going to serve us adequately. I would like to think of our Ministers' Association as a place where some of that dialogue and understanding might be created, a place where we can safely share the ways in which our ministries have both nurtured and wounded us. I hope it is a place where we do not launch into new projects without the assent and participation of our membership. Moreover, I hope that the conversa- tions I was part of in Birmingham do not stand alone, but serve to draw our collective attention to matters that will be significant to the future of our profession and our movement. I anticipate the UUMA website will soon have an evolving collection of mate- rial about the categories/specialties/ministerial fellowship renewal question, with the capacity for us to share our thinking with one another; and I hope many of us will make productive use of it. In the end, I have profound faith that the depths of thought and concern so evident in our Convocation time together can serve us still as we move forward into our vision of a shared minis- try that is both equitable and diverse. The future of our heritage, and our future colleagues, deserves no less of us. Kendyl Gibbons, UUMA President
From the Editor Convo 2002 Dear Gentle Readers, The Mind and Soul on Fire: Where Hunger and Passion Meet It is a delight to serve on the Exec and get to know and work closely with so many of you. Although it has I am writing this a week after added uncounted hours to my work week, I have never my return from our Convoca- “...it was an event- regretted answering “yes” when I was asked to serve in tion in Birmingham, Ala- filled four days with this demanding but rewarding role. bama. It was an incredible memories I will carry One of the purposes of having a Convocation every experience! With four lec- seven years is to get a sense of our ministry. Although I tures, two worship services, with me for years.” had only attended one previous Convocation (in Hot one small group, and a wide Springs, Arkansas) the tone of this Convocation seems variety of afternoon work- much different than the last. Perhaps it was not having shops and evening events to choose from, it was also an in- to form a consensus on any type of statement. Perhaps credibly exhausting experience. I particularly enjoyed Tom it is that I’ve changed. But after spending a few days in Anastasi and Elizabeth Green’s evening worship service. They Birmingham with more than four hundred of our col- had us all our feet with a powerful message underpinned with leagues, I have no doubt that we’ve changed. soulful music. Steve Crump pleasantly surprised us earlier that day with his improvised lyrics to the tune of Let’s Face the From my limited perspective (I was ordained in 1982), Music and Dance accompanied by some excellent local jazz it seems we are on a roll. It appears we have left behind musicians. My favorite Birmingham lecture was the very last some of the same old tired arguments and conflicts of lecture, The Small Work in the Great Work, by Victoria Safford, yesterday and are ready to take up the challenges of a colleague I had never had the pleasure of hearing before. today. I see a higher degree of openness, a willingness From early morning walking, running, and Tai Chi to late eve- to listen to and learn from one another, a greater desire ning dancing with our own DJ, Robert Flanders, it was an to have our walk match our talk. I was surprised to see event-filled four days with memories I will carry with me for more than half of us stand when we were asked how years. Even the hotel food was good! many of us had covenant groups in our churches. Fortunately, for all those who weren’t able to attend and those Thanks to ever-increasing capacity of technology cou- who want to re-experience some of the highlights, we were able pled with its ever-decreasing cost, it has become much to capture all the events on video. Although we had to scale easier to share our separate visions and perspectives back our original plans for a team of professional videographers with one another. I interpret my role as Publications due to lower than anticipated attendance, we were able to cap- and Online Communications Representative as facili- ture all the events on high grade video, albeit with only one tating that sharing. From our quarterly newsletter to our camera. Tapes are available for order now through the UUMA annual essays to our rapidly growing website, we have office and will be available at GA. In addition, we plan to post many opportunities and venues from which to share our many of the proceedings on our website. insights and unique perspectives with one another. I invite all of you to join in the conversation. On behalf of all of us, I want to thank the entire 2002 Convo team. It was a wonderful event. Thanks for the memories! Craig Roshaven, Editor
2 MARCH 2002
Just a reminder that one of the bene- know. The use of upper and lower case is fits of UUMA membership is a free e- E-mail Aliases only for readability and is not required. mail alias. An e-mail alias is simply a In addition to individual aliases, we have forwardingaddress. Email sent to an alias address will not be set up role aliases for the following members of the UUMA stored anywhere but immediately forwarded to the destination Exec:. [email protected], [email protected], Secre- address of your choice. For example, e-mail sent to [email protected], [email protected], Arrange- [email protected] is forwarded to [email protected]. [email protected], [email protected]; [email protected], The benefit of having an e-mail alias is that if I change my [email protected] , and [email protected]. If you Internet Service Provider (e.g. when @Home went bankrupt need to send an e-mail to the person currently filling that role, last winter and I switched to Charter for my ISP I didn’t need to all you need to do is send an e-mail to that role’s alias. It will be tell any of my correspondents or change my published e-mail forwarded to his or her current e-mail address. We have also set alias. All I had to do was change the address my UUMA alias up an alias for the UUMA administrator at Administra- forwarded to. Consequently, you can put your e-mail alias on [email protected]. your business cards, letterhead, and other publications without If you would like an e-mail alias set up for you, please send a ever having to worry about it being out of date. As long as you request to Sam Trumbore at [email protected]. Put, are a UUMA member you can retain your UUMA e-mail alias. “UUMA.ORG Alias” as the subject of the e-mail; include your In effect, this will be a lifetime e-mail alias, a valuable service. full name (first, middle, and last) and the e-mail destination you I am currently paying $35/year for a previous e-mail alias, would like your e-mail forwarded to, e.g. [email protected]. There will be no charge for the UUMA alias, [email protected]. though, of course, participation is optional. Once your alias is set up, we will confirm by sending you an e- Insofar as possible, all UUMA e-mail aliases will adhere to a mail to it. If your e-mail program has the ability to specify a naming convention. Your username, (the part of the address reply-to field that is different than your e-mail address, you before the @) will be the first initial of your first name and your might want to put your alias in the reply -to field. However, the entire last name, e.g. CRoshaven. In the case of duplicates, we “from” field must have a “real” e-mail address. will use the initial of the middle name, e.g. John H. Doe -> JHDoe and John R. Doe -> JRDoe. Further conflicts will be Craig Roshaven resolved on an individual basis. Such a naming convention will UUMA Publications and Online Communications enable us to email any participating member whose name we
EDGES of the Spirit Public Witness Seminar I'm writing to introduce to you a new ministry that a friend "What lies before us and What lies behind us are but small mat- and I have launched: EDGES of the Spirit, a pilgrimage ters compared to What lies within us.".—Ralph Waldo Emerson ministry. I invite you to visit our web site at http:// www.edgesofthespirit.com to learn more about the concept of Co-Sponsored by The Office of the President and pilgrimage ministry and to share our excitement. the Department of Ministry After experiencing several pilgrimages with liberal Christians John Gibbons and Meg Riley, Deans and others with more generally secular orientations, I felt 4:00 p.m., Sunday, May 19 through drawn to developing a spiritually-rich format that would be 1:00 p.m., Wednesday, May 22 open to the diversity of Unitarian Universalists and like - 2002 Passionist Spiritual Center; Riverdale, New York minded people of any and no faith traditions. Such a format (718) 549-6500 will both challenge and enrich the participants and bring peo- ple back to their "real lives" renewed and energized to go Here is an opportunity for you to learn how to effectively witness about their business. for Unitarian Universalism in the public square and in the media. Our premier journey is to the native lands in the Arizona de- UUA President Bill Sinkford has made public witness one of his sert in October 2002. We'll take a group to Ireland in Sum- priorities and will offer us his personal experience, theological mer 2003, and we have several other trips in the planning and spiritual reflection. Fred Garcia, of Clark & Weinstock man- stages. agement consultants, will provide a daylong practicum including the use of television interviews. Forrest Church will offer his EDGES of the Spirit is an LLC and our congregation has counsel on preaching and publishing. John Hurley of the UUA asked us to be clear that this is a completely separate ministry Office of Information will provide us case studies of success and from the church. failure. I will welcome your questions and would be delighted to Whether representing our faith in the public square is new or old have you join us as a pilgrim. Please keep us, and this new hat to you, there will be something in this seminar for you. This ministry, in your thoughts and prayers. You'll be welcome is hands-on learning; thus, participation is limited to 50. Total with us -- or dropping by edgesofthespirit.com at any time. cost of the seminar, inclusive of room and board, is $350. To The Rev. Dr. Maureen Killoran register, please send $100 deposit to this Ministerial Develop- Asheville, North Carolina ment office by April 1st.
3 UUMA NEWS
Update on Ministerial Specialties For many years now, Preliminary and Final Fellowship has been linked to one of three particular categories of ministry: Parish, Religious Education, or Community. For some time now, the Ministerial Fellowship Committee has been considering changing this practice to simply accrediting one ministry and then requiring each minister to specialize in one or more particular area. This issue has been discussed frequently over the last two years, and it is apparent that many of our colleagues, particularly M in- isters of Religious Education and Community Ministers, have serious reservations about the proposed change. Although there is a sense that the current process is not serving us well, there is also a serious concern that the proposed change may reduce or eliminate some of the hard-won respect and recognition ministers in these categories have achieved. The UUMA Exec has heard these concerns and takes them seriously. We will continue to work with the Ministerial Fellowship Committee and the UUA Department of Ministry in an effort to find a way to improve our current system while not endangering the hard-won recognition and respect that has been achieved. Although we want to move forward with this process, we are deter- mined to address the concerns of all the stake- holders. Bobbi Nelson
They have come up with following Draft Timeline for Specialties Accreditation Process:
Fall Meeting 2001 UUMA Exec votes to initiate specialties accreditation timeline. Nov 01 – Jan 02 Exec publicizes specialties accreditation concept in UUMA News. Writes charge for Categories Task Force.
Jan 02 – GA 02 Exec collects ideas and concerns from colleagues and others.
Recruits members for Categories Task Force. Sep 02 – Dec 02 Task Force prepares draft categories criteria. Jan 03 – GA 03 Task Force publicizes draft criteria.
Receives comments.
Presents final criteria for UUMA approval at GA 2003. Sep 03 – Dec 03 Task Force designs compliance/verification process. Jan 04 – GA 04 Compliance/verification process publicized.
Volunteers and staff to implement compliance/verification process recruited.
Implementation process presented for UUMA approval at GA 2004. Fall 2004 First MFC interviews with no track.
Fall 2005 First MFC renewals with new process.
If you haven any questions or concerns about the proposed change from our current system of category-based preliminary fellow- ship to one of accreditation in a specialty after preliminary fellowship, please contact Bobbi Nelson or any member of the Cate- gories Task Force.
4 MARCH 2002
JOURNEY TOWARD WHOLENESS NEWS: One Congregation's Story on their Efforts to Become Anti-Racist and Anti-Oppressive
At a social justice workshop in their fellowship in 1999, after brations were organized. Then a community project arose that identifying racism as one of the most pressing issues they included the creation of what became a statewide event and a wanted to act on a group of members and friends of the UU nationally-acclaimed documentary of the untold experience of Fellowship of Clemson, SC formed an Unlearning Racism people of color in World War II. Committee. "Those of us who chose to focus on racism, early The partnership's next organizing project was joining a state- on admitted our first task was to recognize and unlearn our wide coalition and national campaign for removing the Con- own racism. These were the objectives we set for ourselves: federate flag from the State House. "This was a unanimous (1) To help prepare the Fellowship to take intentional vote of our fellowship--and our first political act!" steps toward multiculturalism and be involved in the "As for the sistership organizing committee, writes member community. Elizabeth Hoffman, " we likely gained more than anyone. (2) Endeavor to deal with our own racism. Working together, coming to know each other meaningfully, (3) Study and share, and educate ourselves and the Fel- working out problems equally, socializing, laughing and crying lowship as to the depth and nature of racism in Caro- was the experience our goals aimed for, and we were not dis- lina society. appointed. It doesn't get any better than that." (4) Educate ourselves on the underlying and overt forces ANNOUNCING...Journey Toward Wholeness News! A of economic and class issues inherent in racism. cyber newsletter bringing you news from the UUA's Journey Toward Wholeness anti-oppression, anti-racist multicultural (5) Strive for a long-term commitment realizing the initiative. To subscribe go to "edit options" at http:// depth of this problem; be willing to try different ave- www.uua.org/mailman/listinfo/jtwnews. nues and persevere." In addition to exploring their own racism in the fellowship and establishing an Unlearning Racism section in the Fellowship library, steps were taken toward multiculturalism and involve- ment with the community. Two community-wide projects included showing the nationally acclaimed videos "The Color of Fear" and "The Way Home." These were day-long events Gilbert Spirit Fund that included discussion with trained facilitators (video guides are available) and lunch with time for informal sharing. Dr. Richard S. Gilbert, the beloved minister of the First Unitarian Church of Rochester, New York, is, after 32 years, "The roots of our most creative and retiring from the pulpit on June 30, 2002. To honor him and his wife, Joyce, the successful project grew from the impe- congregation has established the Gilbert tus to seek a concrete means beyond Spirit Fund. This will keep alive the social our congregation to grow multi- responsibility focus of Dick's ministry along with honoring the many interests of culturally/multi-racially." Joyce: helping the less fortunate, the inspiration of music and Unitarian Their next step was to develop a partnership with a multicul- Universalist institutions like Unirondack. tural Baha'i Assembly congregation. "The roots of our most creative and successful project grew from the impetus to seek a Donations to the fund have been concrete means beyond our congregation to grow multi- accumulating since last December and it is culturally/multi-racially." The project was called "Approach to hoped the fund will be established with Strengthening Cross-Cultural Relationships." The proposal over $150,000 so the grants given can be was accepted by both congregations on the basis of two diverse significant and the fund can continue to (in different ways) congregations declaring a "Sister Church" relationship between them. Period. "There can be an enor- make awards for many years to come. If mous power and healing potential in such a simple, sincere you would like to be a part of honoring declaration with no pre-set agenda." The relationship began Dick and Joyce in this way, please send with small monthly meetings, alternately facilitated by each contributions to First Unitarian Church, group. Topics were chosen to learn something about each Gilbert Spirit Fund, 220 Winton Road other's faiths. Members attended each other's services. They engaged in theological reflection together about their most deeply-held values and concerns. Next, joint events and cele-
5 UUMA NEWS SERMON
UUSC Vision of faith, vision and future. The person whose sermon is selected Justice Sermon Award will receive a cash award of $750 and have the opportunity to deliver the ser- March 31, 2002 Submission Deadline mon during a worship service at the The Vision of Justice Sermon award was 2002 General Assembly in Quebec established in 1992 to promote the mission City. The sermon will be put on the and programs of the UUSC. Sermons will be UUA website as well as printed. Copies of sermons judged for their clear expression of Unitarian Uni- selected for the Award in previous years may be versalist principles as they are put into practice requested from the APF Office or accessed at through current UUSC international or domestic www.uua.org/apf/sermonad.html. programs. Past winners have been outstanding in Mail single copy to: their references to and reflections upon UUSC’s rich history of social justice advocacy and service, Amy Axe, APF Assistant as well as their promotion of current action and Annual Program Fund Office their artistic merit. Unitarian Universalist Association 25 Beacon Street, Boston, MA 02108 Sermon submitted must have been delivered before or email to [email protected] a UU congregation between April 1, 2001 and March 28, 2002. The recipient for the year 2002 will receive a cash award of $500 and have his or her sermon serve as the basis for UUSC’s member- ship Celebration Event. Albert Schweitzer Sermon Send entries to Award Public Affairs UUSC April 14, 2002 Submission Deadline 130 Prospect Street Unitarian Universalists for the Ethical Treatment of Cambridge, MA 02139 Animals (UFETA) announces the fourth annual Albert Schweitzer Sermon Award. The award, which carries an honorarium of $400, will be pre- sented to the Unitarian Universalist preacher of a APF/UUMA Sermon sermon that best exemplifies Schweitzer's principle of "reverence for life." Award The sermon must have been delivered before a UU April 1, 2002 Submission Deadline congregation between April 1, 2001 and March 31, 2002. Recipients must also be planning to at- The Annual Program Fund/UUMA Sermon tend the 2002 UUA General Assembly in Quebec Award, established in 1984, is given annually for City, where they will deliver the prize-winning ser- the sermon judged most effective in exploring and mon in a special worship service. promoting financial support of Unitarian Universalism on the local, district and/or Please submit sermons in hard copy, as well as an continental level. e-mail attachment if possible, to: To be eligible for the 2002 Award, the sermon LoraKim Joyner ([email protected]) must have been delivered before a UU congrega- Unitarian Universalist Fellowship of Ra- tion between 1/1/2001 and 3/18/2002 by a UU leigh minister or ministerial student at least in her/his 3313 Wade Avenue, Raleigh, NC 27607. second year. The subject of money should be di- rectly addressed as it relates to affirming our UU
6 MARCH 2002 AWARDS
port the personal and spiritual growth of men at the local, regional and continental levels. See more about our purpose and objective on our website, MSUU Sermon Award www.uumen.uua.org. April 15, 2002 Submission Deadline Clergy and laity, men and women are encouraged The MSUU Sermon award is sponsored annually to participate. Mail two single -spaced copies to by the Ministerial Sisterhood Unitarian Universal- UUMeN ist. First UU Church · Sermon topic: The living, personal theol- 4190 Front Street ogy of a Unitarian Universalist woman or San Diego CA 92103. women; or, furthering the vision of women within the UU movement. · Open to any UU: Lay or clergy, male, fe- Social Witness Sermon male, intersex. Award · Award: $500 and an invitation to preach the sermon at the MSUU worship service at 5:00 p.m., May 1, 2002 Submission deadline the 2002 General Assembly. Open to any Unitarian Universalist minister, · Rules: You must have preached the ser- lay leader, ministerial student or layperson. mon to a congregation between April 15, Sermon Topics: Either of the two current 2001 and April 15, 2002. Submit FOUR Study/Action Issues: Alternatives to the War on copies of the sermon with one title page Drugs (2000-2002) or Economic Globalization which includes your name, regular and e- (2001-2003.) mail addresses, phone numbers, and the The person whose sermon is selected will receive a date and place you delivered the sermon. cash award of $500 and have the opportunity to The manuscript itself must contain no ref- deliver the sermon during a worship service at the erences which might reveal your identity to 2002 General Assembly in Quebec City. the judges. It must be cross-referenced to Entries may be submitted via mail, fax, or e- the cover sheet by title only. mail. Send submissions to: Mailing Address: Liz McMaster CSW Sermon Contest Unitarian Church of Los Alamos c/o General Assembly Office 1738 N. Sage St. 25 Beacon St., Boston, MA 02108 Los Alamos NM 87544 Fax: 617-367-3237 e-mail: [email protected] E-mail submissions may be in PDF, MSWord, UU Men's Network Sermon WordPerfect, Rich Text Format, or Plain text. On a cover page separate from the sermon text Award include your name, address, phone number, con- April 15, 2002 Submission deadline gregation, and title of this sermon contest (Social Witness). Sermon entries must have been delivered to a UU congregation between Apr. 1, 2001 and Mar. 31, All submissions become the collective property of 2002. Entries should be between 2000 and 2500 the contest sponsors including all copyrights. words in length and explore a men’s issue related Sponsored by the UUA Commission on Social to the purpose and objectives of UUMen, i.e. sup- Witness (CSW) and the Unitarian Universalist
7 UUMA NEWS
SERIES 2
Now Available on the World Wide Web: YEAR 2002 17. Samuel Atkins Eliot: First Unitarian President www.harvardsquarelibrary.org 18. Thomas H. Eliot: Legislator and Educator 19. Gyorgy Kepes: Exemplar of the Visual Arts 1. Stanley Cobb: Neurologist and Psychiatrist 20. Malvina Reynolds: Songwriter / Singer / Activist 2. A. Powell Davies: Minister in the Capital 21. Herbert A. Simon: Artificial Intelligence Pioneer 3. Clara Cook Helvie: Unitarian Ministry Pioneer 22. Vilhjalmur Stefansson: Arctic Explorer 4. John Holmes: Poet and Friend of Poets 23. Henry Nelson Wieman: Philosopher of Natural Religion 5. Edward S. Mason: Political Economist 24. Earl Morse Wilbur: Historian of Unitarianism 6. Sidney E. Mead: Historian of Religion in America 25. Frank Lloyd Wright: Unitarian Architect 7. Frederic G. Melcher: Dean of American Publishing 8. Ashley Montagu: Anthropologist and Social Biologist Send us your comments, your criticism, and your recommen- 9. Winfred Overholser: Psychiatrist dations concerning other notable Unitarian women and men 10. Cecelia Payne-Gapochkin: Astronomer and Astrophysicist who contributed during the 25-year Unitarian Renaissance 11. Leslie T. Pennington: Minister of Living Democracy dating from the publication of Unitarians Face a New Age 12. Quincy Wright: Author of A Study of War (1936) to the beginning of our Unitarian Universalist Associa- 13. E. Burdette Backus: Humanistic Ministry in Indianapolis tion (1961). 14. Ray Bradbury: Writer Herb Vetter, 73 Upland Road, Cambridge, MA 02140 15. Walter Bradford Cannon: Experimental Physiologist 617/547-9077 [email protected] 16. Arthur Code: Astrophysicist and Space Age Astronomer
Reflections on Prayer Ministers are expected to pray. At public functions like weddings, funerals, dinners and meetings, when a prayer is called for to open or close the event, eyes turn to the minister. As a Unitarian Universalist minister, I often find this an awkward moment. Catholics and Protestants are expecting references to Our Father, Lord, Jesus, Holy Spirit and at the bare minimum, God. If I use any of these terms in my prayer, I risk duplicity be- cause what I mean by these words will not be what they mean by them. My Christology, my understanding of Jesus of Nazareth, will be of an enlightened man who exemplifies an unlimited love we too can experience and bring to a suffering world in need of healing. My theology, my understanding of what is beyond me that is ultimate, what is within me that is also within every living being, what duty and obligation I owe existence, frames the word God not personally but rather like an intimate radiance, veiled yet ubiquitous and eager to be known, embraced and embodied. The love poetry of the Sufis, the interconnected wisdom and “Catholics and Protestants are expecting compassion of the Buddhists, the mercy and forgiveness the references to Our Father, Lord, Jesus, Holy Prophet spoke of Allah, the passion of the milk maids for Krishna, as well as the covenant of Israel and the prophetic Je- Spirit and at the bare minimum, God. If I sus proclaiming the real and available divine realm on earth, use any of these terms in my prayer, I risk these are the images that fill my mind when my heart turns to duplicity because what I mean by these prayer. So when I am asked to pray to open a meeting of the West Hill words will not be what they mean by them. “ Ministerial Fellowship or close an ARISE Executive Commit- tee meeting, I struggle for the words that can communicate my feelings for them and for what lies beyond our circle as we hold hands together. I want to share my gratitude with them for the gift of life in human form. I'm extremely thankful to be granted the opportunity to serve as a minister to a vital Unitarian Universalist congregation. I appreciate how they have welcomed me into their fellowship as we join together to make a positive difference in our neighborhood and the Capital Region. I pray for our suc- cess as we work together for the good of our community. Most prayer has the elements of praise, thanks, and petition. While most Unitarian Universalists are fine with feeling and offering gratitude (as long as the referent is vague), we get stuck on the praise and petition parts. This has been my stretch as I resis t prais-
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8 MARCH 2002
(Continued from page 8) ing a mysterious God I approach as one might a soft reassuring voice speaking out of the surf on a foggy beach at daybreak. Yes, much of this wonderful planet inspires my praise, but I feel the grip of fear witnessing the endless tooth and claw cycle of sur- vival underpinning all of existence. Being idealistic and romantic, I want to see less suffering and more joy in the world. Huma n misery presses around my heart like thorns as I open myself to each individual story, stories often with unhappy endings yet to be written. If I knew God hears and answers all prayers, I would feel a compelling need to pray for them. Should I pray or should I help or both or neither? Lately, when I offer these prayers, I listen inwardly to allow the prayer to pray through me the way a jazz musician allows the notes to form through the spontaneous movement of their fingers. I'm not sure if I'm an accomplished enough pray-er to do this well, but I'm starting to feel something happening. Some of my prayers have moved people and they've commented on it to me. There is an emotional release that seems to happen when I really put my heart and soul into a prayer, a passion for life that mo ves my lips for me. I'm discovering an inner reservoir of energy prayer can release. When the prayer is done well, it taps that energy and converts it into words that can touch the core of someone's being and brighten the light in their eyes. I find when prayers are fully received, they are immediately answered through the loving connection they create. May we find a meaningful shared vocabulary together that help us experience directly the great goodness we are, the deep grati- tude we feel, and the highest desire we seek to realize in the hours and days ahead. Faithfully yours, Sam Trumbore
UU MINISTERS FEATURED IN “ROOTS OF REBELLION”
Unitarian Universalist ministers from across the country will be understanding of patriarchal traditions and led to changes in our appearing in major roles in Laurie James’ docudrama, “Roots denomination. of Rebellion,” which promises to be one of the most interesting The cast includes The Rev. Carolyn Owen-Towle (San Diego, events at GA this year. It is to be presented as a costumed, CA) as Susan B. Anthony, The Rev. Linnea Pearson (Miami, staged reading in Quebec on June 22, 3:45 to 5:00 PM. FL) as Elizabeth Cady Stanton, The Rev. Leslie Westbrook Sponsored by UU Women & Religion, and UU District of Met- (Kensington, MD) as Angelina Grimke, Thandeka (Chicago, ropolitan New York, the performance is to be dedicated to the IL) as Sojourner Truth, The Rev. Shirley Ranck (Las Cruces, 25th anniversary of the passage of the radical, laywomen- NM) as Gloria Steinem, and The Rev. Ben Bortin (Staten Is- initiated Women and Religion Resolution. This gave birth to land, NY) as Crowley, a lawyer. Other characters will be the UU Women and Religion movement and inspired a deeper played by persons who attend GA. Laurie James (NY, NY),
Skinner House Books Seeking Proposals Skinner House Books publishes titles on Unitarian Universalism, spirituality, church community life, and living out UU values. Skinner Books are marketed to UU’s and others who share liberal religious values. We are currently seeking proposals on these topics: · spirituality in the workplace · spirituality and/or spiritual practice in everyday life · prayer collections · how to become a social justice activist · nature and spirituality · interconnectedness; living the values consistent with our "small planet" · collected stories for children · cultural appropriation vs. cultural diversity: how to strike a balance · stories about congregational life that focus on a particular theme, such as welcoming blended families, nurturing diver- sity, nurturing social activism, managing grief, managing conflict, nurturing intergenerational contact To submit a proposal to Skinner House or to contact us for more information, send an email to [email protected].
9 UUMA NEWS
Investing in Vestments A transition happens when we don our ministerial robes and stoles. The intensity of the transition varies from individual to individual, but something happens. At a minimum, we take on our role of minister and all that accompanies the public persona. It’s not that we entirely shuck our private self, but the private life does slip into a quiet repose. Mark Morrison-Reed effectively used his robe to illustrate this transition during his Berry Street Essay in Nashville, 2000. Recently there have been some interesting and diverse discussions amongst Unitarian Universalist clergy about when we should first be putting on our robes and stoles. When is the first time we bear the weight upon our shoulders and step into Minister’s Choir: Service of the Living Tradition the public role, whether in a processional at an official ordination or installation, or as an officiant at a wedding, or at the Service of the Living Tradition? The question hits first when we are students, not yet ordained or even carrying an academic degree. The question about stoles in particular also comes up for lay people leading worship and, finally, at the SLT (Service of the Living Tradition) as a distinction between those receiving preliminary and final fellowship. Carl Scovel believes the two underlying questions about the use of robes and stoles are (1) what is the difference between clergy and lay members, and (2) should we, or do we need to, distinguish between ordained clergy and students? The Unitarian Universalist Minister’s Association Executive Committee was asked to take a look at this diverse dialogue and either offer guidelines or guidance. After our own interesting and lively discussion, we chose to take the path of guidance through education rather than guidelines. At least for now, we perceive this as the wiser path, although in another twenty or even fifty years, as this topic is unlikely to lay quiet for very long, our successors may wish we had chosen the more restrictive guideline path. Wisdom, as we all know, is judged only through hindsight. Several of our esteemed colleagues offered their thoughts on robes and stoles: Daniel Budd, Mark Belletini, Carl Scovel, Peter Raible, David Pohl, Ellen Brandenburg, and the Department of Ministry through Ellen, as well as the UUMA Executive Committee. Daniel Budd got the ball rolling by commenting, “I happen to think there is a healthy boundary we are blurring here, represented in the symbol of the robe. Is there no distinction between ordained and unordained individuals any more?” Budd was responding to an invitation to an ordination he had recently received which included inviting the “clergy and ministerial students” to robe and process. The invitation to students to robe and process is not brand-new nor isolated. However, it has caused some to pause and reflect about the boundaries within our ministry. As Budd says, “The receiving of one’s pulpit robe should be a part of the rite of passage from unordained student to ordained minister. This needs to be reflected in our installation and ordination ceremonies. Blurring their boundaries is dishonorable and disrespectful to both clergy and student.” Directly and indirectly influencing our current trends and feelings is the history of clergy robes and stoles. According to Mark Belletini, "What we now call robes were first used by the Roman Church, historians think without any clear deliberate decision to use them. Their connection to the society that was oppressing them is clear. The stole (stola) was a garment often worn by the women who had enough assets to host a congregation in their homes. The presbyter (elder, priest, celebrant) perhaps wore the stola of the wealthy matron patron as a way of honoring her contribution. The other vestments were simply Roman clothes of a conservative cut which changed more slowly than vesture outside the church changed in style. It would be today as if we were wearing top hats, tails, and evening gowns and tiaras while our congregation came to church in tees.” With time the vestments became a visual art form, according to Belletini, “offering beauty of texture and fabric to a stone cold barbarian world. The origins were shrouded, and became simply ‘celebratory. (i.e. party clothes, in Jane Rzepka's turn of phrase).” Things became more serious when the Reformation hit. Here all our colleagues agreed the gown has traditionally been professional, not ecclesiastical, since the Reformation. With salvation and grace on the line, the church’s ideas,
10 MARCH 2002
says Belletini, were based on a reading of Augustine and Paul, “both of whom were famed for what they wrote, not what they wore.” Thus, affirmation of reading/education became more and more stressed by the Protestants. The priestly vestments at first were limited to their daily wear (the cassock), which served also for Sunday sermons (the black gown). The English Church had them wear a surplice on Sunday so that the priest was part of the choir, since the choir could wear a surplice too. But eventually the black graduation gown of the universities was conflated with the cassock, giving us the so called “Geneva Gown’ worn by many present ministers.” Carl Scovel points out the clergy adopted the same garments as lawyers and professors. In some countries, such as Canada, or a certain King’s church in Boston, some clergy still wear tabs (two white bands at the neckline) as do lawyers. Scovel also comments stoles are a very different Belletini says, “The stole for me, or a robe, is a issue. Episcopalians, Lutherans, and Catholics have worn stoles much longer than Congregationalists worship garment, not an ecclesiastical and Baptists. The stole is not a professional garb, garment….so I tell folks leading worship they but associated with the sacraments. In addition to can wear stoles if they want, lay or ordained or the above three faiths, the Orthodox very clearly student makes no difference to me. It is for me associated stoles with levels of priesthood. For now a sign of yoking myself to the specific UU example, a First Level Initiate wears a stole across the chest, fastened at the waist. Everyone knows he world, and reminding oneself that one is part, is not a full priest. A priest wears a stole that hangs not all; a voice, not all voices; a person, not the down during celebration of communion and others papa/mama of all present. I think of it as the sacraments. The stole also serves as visual yoke of humility as well as a party garment.” reminder signifying the season of the church year and right of church office. The historical influence upon Unitarian Universalists is significant. While we have had a relatively smooth adoption, some would say adaptation, of the academic gown (and hood), we have struggled with the use of the stole. Scovel points out UUs don't have a priesthood, and there is, therefore, no meaning within our tradition. Belletini reports the Congregation of Abraxas, of which he was a founding member, repopularized the use of the stole among UUs, as well as non-Geneva style vestments. “The Congregation of Abraxas used the stole in a celebratory way. It meant that you were doing “party clothes.’ It did not signify your authority in some authoritarian sense, but your willingness to participate and lead in worship. We used to say that everyone who came to worship should be able to put on a stole, in the same way as everyone in Reform congregations, both men and women, put on the kipa and tallit during prayer.” With history in mind, we can now look at present day use of robes and stoles. If we follow Scovel’s belief that we don’t have a relevant history of the priesthood, then we are left with vague and obscure boundaries between clergy and lay members, or a “low church” mentality. This means “People will do what they want to” says Peter Raible, who also called the topic a “Tempest in a teapot,” which leads to the exciting yet murky world of opinions. “Why shouldn't students wear gowns?” asks Raible, but, “Keep in mind some people refuse to wear anything - sort of an ecclesiastical nakedness.” Scovel concurred and added, “If a minister has chosen not to wear one, that shouldn't make any difference if others do or not.” Belletini says, “The stole for me, or a robe, is a worship garment, not an ecclesiastical garment, unless one is specifically wearing a Geneva Gown with a hood from one's own degree, earned or honorary. In that case, you are following classic Protestant practice and assuring people that you are educated enough to offer a scholarly sermon. ” He also addresses the boundary between clergy and lay members: “A lay person can wear a stole during church as far as I am concerned. This is impractical for the most part, so I tell folks leading worship they can wear stoles if they want, lay or ordained or student makes no difference to me. It is for me now a sign of yoking myself to the specific UU world, and reminding oneself that one is part, not all; a voice, not all voices; a person, not the papa/ mama of all present. I think of it as the yoke of humility as well as a party garment.” (Continued on page 16)
11 UUMA NEWS À The CENTER
Transforming Congregations by Engaging Identity-Based Conflict Jay Rothman, Ph.D., and Randi Land, MA, MSS To nurture a healthy congregation or community organization , leaders need to engage the identity-based conflicts within a religious community. Identity-based disputes generally center around different groups of individuals who share certain characteristics. In our community, some of the identity-based conflicts that we might engage are the humanist-theist divide, gender disputes, sexual orientation conflicts, race/cultural issues, class divisions, members with children versus members without. Because identity-based conflict involves people’s sense of who they are and what they care about deeply, it is of- ten rooted in perceived threats to the group’s collective need for dignity, recognition, safety, control, purpose, and efficacy. However, if engaged effectively, identity-based conflict can surface people’s most profound thoughts and feelings about what gives their life in their congregation meaning and engender vitality and dynamism in their congregation. In this way, addressing identity conflict can be a source of ongoing learning and lasting change. Through the “ARIA” approach to conflict engagement, via presentation and small group learning, you will identify different kinds of conflict and be exposed to a process that can turn identity-based conflict into a powerful opportu- nity for congregational and community renewal. To learn about our presenter's current work in Cincinnati, Ohio, visit www.ariagroup.com They have CENTER been helping the community address the issues underlying last spring's civil disturbances. A few copies of Jay Rothman's book on identity-based conflict may still be available at the discounted price of $25 through the UUMA office. Day 2002 Lay people will also have an opportunity to work with Jay Rothman and Randi Land on the Thursday that GA begins. A special workshop is being sponsored by the Council of District Presidents, the UU Women's Federation, and the Department of Congregational Services. Thanks to these organizations for helping to bring us this CENTER Day presentation. Québec,
Mid-Career Retreat Canada How does six days and five nights in a tropical island paradise sound? Add in the leadership of wise eld- ers Leon Hopper and Elinor Artman, and the company of colleagues who share your experience as some- one roughly ten years into ministry and/or roughly ten years from retirement. Does it get any better than that? Did we mention that spouses/partners are welcome? How about snorkeling, walks on the beach, fabulous food and an optional day trip to the unspoiled island of Anegada? Get to know yourself again, and discover where your ministry is taking you in a setting that brings a whole new meaning to the word “retreat.” Don’t wait to reserve Thursday, January 21st to Wednesday, January 29th, 2003, for a very special retreat to the island of Tortola, in the British Virgin Islands. Details are still in process, but we expect the total cost, including airfare, accommo- dations, food and program to run about $1,550. More details and sign-up information will be available at Professional Days 2002, or write to us at [email protected].
anti-racism as work in which they are not alone, but part of a larger process in which the universe lends and extends itself. By the workshop’s end, participants can depart with hope and a sense that they themselves are a manifestation of that hope.
opportunities for dialogue among colleagues as “borrowers ” reflect on a number of questions that need to be asked. For information about scheduling either of these workshops, contact CENTER member Jori Agate.
12 MARCH 2002 The CENTER-Fold À
Paul Ratzlaff, Chair Opportunities for an Anti-Racist, Anti-Oppression, Morristown, New Jersey (973) 540-1177 Multi-Cultural Ministry [email protected] Whose Job Is This, Anyway? Jori Agate Another Look at Anti-Racism Work Cambridge, Massachusetts (617) 876-7772 Revs. Charles Bluestein Ortman & Rosemary Bray McNatt [email protected] Since racism is a human creation, there are human solutions to ending it. The inherent Marjorie Bowens-Wheatley tension in anti-racism work can be lessened by addressing the issue directly within a Boston, Massachusetts covenanted religious community, a sacred space in which the spirit might freely move. This (617) 948-6519 10-hour worksh [email protected] Makanah Morriss Cheyenne, Wyoming Reckless Borrowing or Appropriate (307) 638-4554 Cultural Sharing? [email protected] CENTER Sam Trumbore Jacqui James, Faith in Action, Dept. for [email protected] Diversity & Justice Ian Evison Day 2002 Cultural appropriation is a broad, controversial subject for us. As our wor- [email protected] ship increasingly incorporates ritual and elements from other cultures, we Lynn Ungar must consider whether it is possible to authentically “borrow” rituals, sym- [email protected] Québec, bols, and artifacts from other cultures/traditions. There are also implica- tions regarding a racism inherent in such cross-cultural borrowing. This Gretchen Woods UUMA Exec Liaison workshop will explore the differences between drawing from the wisdom (541) 752-5248 Canada of other traditions and appropriating rituals, artifacts, etc. It will offer op [email protected] will use didactic work, small group exercises, andreflection. Participants will be invited to view Kenn Hurto UUA Dept. of Ministry Liaison (617) 948-6405 Professional Days 2003 [email protected] CENTER is extremely pleased to announce our presenter for Professional Days 2003 – Kendyl Gibbons singer, songwriter and social activist Ysaye Maria Barnwell. UUMA President, ex officio (612) 377-6608 [email protected]
Preachers and Teachers Together Professional Days begins this year on Tuesday, June 18th. . Registration be- gins at 4:00 p.m. The leadership of the UUMA and LREDA believe there is a need for preachers and teachers to address common issues in a professional setting. Consequently, LREDA members are encouraged to come to the eve- The ning reception on the 19th beginning at 8:00 p.m. and to fully participate all aspects of the CENTER program on Wednesday, the UUMA Thursday C.E.N.T.E.R.fold morning worship service, and the concluding Berry Street Lecture and Clos- is continued on ing Worship. page 14.
13 UUMA NEWS
Reflections on the Meaning of “People of Color.” More on CENTER Editors Note: I asked John Gilmore and Patricia Jimenez, the two (continued) anti-racism, anti-oppression, multi-cultural representatives on the UUMA Exec, to share with us their diverse understandings of the meaning of the phrase “People of Color.” Many of you have probably heard the term People of Color being CENTER’s Charter used lately, especially when associated with DRUUMM (Diverse · Identify and articulate the roles Revolutionary Unitarian Universalist Multi-cultural Ministries). and function of continuing edu- What does it mean? Firstly, the term Person of Color is not a racial cation in ministry category. It is more of an identification with all of the groups that were at one time known as non-white. In order understand this · Strengthen collegiality more fully, I think that it is important to understand how we identify · Provide support and assistance with any group. What does it mean to identify as European- to ministers in the design of our American , or Latin-American, or African-American, Asian- own personal programs for con- American, or Native-American, or as black or white? These are tinuing education large groups. They have some cultural characteristics in common and some not. Japanese-Americans, Chinese-Americans, Korean- · Be a clearinghouse Americans, Cambodian-Americans, and others who come under the · Provide continuing education rubric of Asian-American have very different cultures. What does it programs and find funding mean, therefore, to identify with the term and the large group called Asian-American? I think that it means identifying with the history of that group, as well as maintaining a smaller group identity.
Dr. John Gilmore: Many of these large group identities come from a shared history that An Abbreviated listing of has been shaped by European expansionism. Much of the large- group history comes as a result Ongoing Responsibilities of similar engagements against imperialism. Among many of 1) Present CENTER Day: our European-American broth- “Person of Color has a) Major Presenter ers and sisters, their identity has b) 30 Workshops been shaped by what we call nothing to do with race, c) Morning and afternoon worship being white in America. This but an ideal. It means d) Plenary for feedback on CENTER programs also comes, historically, as a e) Collegial conversations result of European expansion- looking down from the f) Include LREDA in worship & other activi- ism and was a way to distin- hierarchy and identifying ties guish the colonizers from the with the unfortunate, 2) Chapter Continuing Education Representatives: colonized heathens. and trying to uplift hu- 3) Provide Six Chapter Presenters In our country, the white iden- 4) Provide “Streams” and “Currents”: Streams are tity defines a position on the manity, instead of identi- 1 to 2 page thought pieces. “Currents” are color and race hierarchy, where fying upward on the hi- 5) Liaison with UUMA Exec: one is allowed to participate 6) Networking with UU & other organizations that fully in life, liberty, and the erarchy and trying to lift offer continuing education: pursuit of happiness without one’s own small group having to struggle against the and to support the hier- added hurdle of racial discrimi- CURRENT SPECIAL PROJECTS: archy. It is a multi- 1) Preaching Seminars nation. This does not mean that 2) Mentor Task Force white individuals have not been cultural, global identity 3) Convo 2002 exploited, oppressed, and for all of those who were 4) Worship & liturgy seminars as a Chapter Pre- abused throughout history. senter This is, after all, a competitive, considered non-white in 5) Retreat for mid-career ministers capitalist system. Here I am the past.” specifically speaking of the 6) Sabbatical Handbook — Dr. John Gilmore 7) Spirituality Retreat ’03 hierarchy of race in this hemi-
(Continued on page 15)
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(Continued from page 14) Patricia Jiménez: sphere. One often hears the term "people of color" and a "person of Much of the benefit of the race known as white comes from a color" used to define all those people who are not European history of being competent at defending themselves and also American. In the public mind, it is another racial categoriza- competent at conquest. When one identifies as white, whether tion, but one that is supposed to include several groups of peo- one has taken part in the conquest of the world or not, one is ple. However, the issue of self-identification is a complex one. identifying with the history of a people who took part in the To see just how complex, take a look at the preliminary results conquest of this country. One is basically saying, “I throw my of the latest census – even the U.S. government had trouble lot in with them. These are my people, for better and for worse. with categories you may recall – and you may get a sense of This is the history that I identify with, theirs.” This is the his- some of the complexity. Take a look at the both the numbers tory of the victor, as a people. The same happens when one and the categories, in other words, how people self-identified. identifies as a Person of Color. In the case of Latinos and Latinas the census figures point out that we self-identify as white, black, indigenous, or use one of When I speak of Person of Color, here, I am once again, speak- the terms that indicates a person of mixed ancestry. It points to ing of a group that was at one time known as “non-white.” a fact that many perhaps do not recognize: Latinos and Latinas Identifying as a Person of Color means identifying with the are not a race. And here, in my mind is where I have difficulty oppressed and their struggle to rise above oppression. Person with the term "people of color." of Color has nothing to do with race, but an ideal. It means looking down from the hierarchy and identifying with the un- fortunate, and trying to uplift humanity, instead of identifying “A designation that only uses my skin upward on the hierarchy and trying to lift one’s own small group and to support the hierarchy. It is a multi-cultural, global color to identify me is lacking. It doesn't identity for all of those who were considered non-white in the take into account my cultural and past. It is the beginning of a larger group formation brought about to heal the nation. It is the beginning of an attempt to linguistic heritage.” nullify the colonialist hierarchy of color that exists within and — Patricia Jiménez across the community of non-white peoples, in order to em- power said communities to promote the same type of healing While there are Latinos and Latinas who will self-identify as a among and with white peoples. "person of color" there are others for whom that designation is It is well known that there has always been a hierarchy among problematic. Those Latinos and Latinas who self-identify as those who were non-white. In most of the world where the white cannot, by definition, belong. Yet many of them experi- slave trade or colonization took place, the darkest ones and the ence the same discrimination that darker individuals feels. Still ones with the most African blood were on the bottom. In the others – and I am one of them – did not grow up identifying as Americas, since the Native Americans nations were being a "person of color". From my perspective, a designation that taken, they were often at the bottom. In some nations, there only uses my skin color to identify me is lacking. It doesn't take were externally and still are internally, as many as twelve dif- into account my cultural and linguistic heritage. To be a person ferent levels of worth where the ones with the most European of color would be to GIVE UP all of who and what I am. I can- blood were at the top of the hierarchy of worth, and the ones not do that. Others argue that "person of color" is strictly a po- with the most African blood were at the lowest level, with the litical term. But, from my perspective again, there are political native peoples near the bottom. This, of course, depends on terms – such as Chicana or Raza – which speak volumes more. where you live in the country. This level must be abolished if I would prefer even the terms of relationship – comadre y com- we are ever to be truly human. The internalized, subconscious padre. adoption of this hierarchy among all non-white peoples must be There is a further problem for me with the use of the term abolished if we are to model the way of being that we are con- "person of color". It is similar to the experiences of women stantly asking our white brothers and sisters to adopt. In the when the words man or mankind are used to mean men and greater sense, we ourselves must become what we would like women. While, by definition, women are included, in reality, our country and the world to be. Identification with the larger women's experiences often go unrecognized. That is what hap- group–the group of People of Color--to me, is the first step, no pens to Latinos and Latinas – and to other groups as well I be- matter what words we use to describe that group. It is like a lieve – when included in "people of color." science teacher I had once often said: we must “make sure our Is there a simple answer? I'm afraid not. The answer, I believe, own house is clean,” if we are complaining about someone is found person by person and within context – who is in the else’s. room at any given time. I still remember being in the room with Into the light… an Irish-American colleague who objected to the use of the Dr. John W. Gilmore word Anglo to mean anyone not Latino or Latina. To this col- league Anglo was English and this colleague was not English!! These views are the views of John Gilmore, not necessarily the It might mean that we have to use more words rather than views of all People of Color, nor the views of all DRUUMM fewer, and it might mean that we have to really look at the is- members. sues of oppression. And not only look at them, but understand them, take them to heart – make them a felt part of our experi- ence – and then do something. Patricia Jiménez
15 UUMA NEWS
(Continued from page 11) David Pohl also says he has no problems with students wearing robes. He adds as an aside that he sees a parallel issue with students using the honorarium of Reverend before being ordained. He wore a robe as a student minister and remembers the Department of Ministry renting plain black robes for those receiving preliminary fellowship so there was consistency. What do Ellen Brandenburg and the Department of Ministry say about all this? Brandenburg reports from her “lively discussion:” “ We are more or less agreed that the stole is a symbol of ordination that should not be worn for ceremonial functions, worship, or rites of passage until ordination. There was ...the last word goes to Carl Scovel: a wider range of opinion about robes. I think most of us feel it is frequently appropriate for students to wear robes, especially when "Why make a distinction? Doesn't performing rites of passage and for ceremonial events where it's bother me. Students are kidding the local custom. People who have been awarded a hood at themselves if they think wearing a robe graduation would seem to have a right to wear it for “occasions’”. makes them ministers. Congregations Finally, the Service of the Living Tradition presents its opinion. It can tell the difference." is important to note the SLT is a function of the Department of Ministry, not the UUMA. The department, therefore, has full control over the annual honoring of our UU clergy. Brandenburg says, “Regarding the Service of the Living Tradition, we would heartily recommend that individuals receiving preliminary fellowship wear robes without stole or hood. Those receiving final would be invited to wear a robe, stole, hood, or other appropriate garnishment. The distinction here is not based on anything theological or ecclesiological, but rather on aesthetics and the maintenance of a respectful distinction between preliminary and final. We would also like to invite people in the military to wear their dress uniform if desired.” Is this a formal recommendation? Yes, but, according to Ellen, it is a recommendation only. It is dependent on voluntary participation. There won't be anyone attempting to enforce it during the SLT. It seems, like any good UU discussion, opinions vary and history has its place as informative, but not necessarily restrictive. As all have noted, people will do what they want. Which is why the UUMA Executive Committee has chosen to not attempt any guidelines at this time. We are, after all, a faith built upon a foundation of individuality. We clergy are always the first to defend our right for creative expression. For better or for worse, ecclesiastical and/or professional restrictions are often ignored in our quest for freedom. But the last word goes to Carl Scovel: "Why make a distinction? Doesn't bother me. Students are kidding themselves if they think wearing a robe makes them ministers. Congregations can tell the difference." Kate R. Walker
Clergy Housing Allowance News Two of the three judges on a panel of the Ninth Circuit Court of Appeals are apparently setting the stage to rule the clergy hous- ing allowance unconstitutional in the US. This information is from the attorney representing Rev. Rick Warren, founder of the Saddleback Community Church, in the case of Warren v. Commissioner (of the IRS). If the Appeals Court rules against the housing allowance, the plaintiff and others have announced they will take the case to the US Supreme Court. The original case removing the fair market limit on a clergy housing allowance was won by Rev. Warren in a 14 to 3 decision of the US Tax Court on May 16, 2000. The IRS appealed that ruling to the Ninth Circuit Court of Appeals in San Francisco where it has languished for 22 months, only to arise as a threat to the entire concept of a clergy housing allowance being exempt from income tax. The Ninth Circuit judge behind this action is Stephen Reinhardt, senior judge on the Ninth Circuit bench and arguably the most liberal judge in the US federal judiciary. Many of his court's decisions have been later overruled by the US Supreme Court. In the meantime, employer/congregations are advised to continue to have that portion of a minister's compensation used to main- tain a residence prospectively identified as a clergy housing allowance. We expect that the clergy housing allowance will be supported by the huge majority of religious denominations in the US, and that the US Supreme Court will ultimately uphold this feature of the tax laws. Rev. Ralph Mero, Director UUA Office of Church Staff Finances
16 MARCH 2002
Call to Selma
Thanks to the efforts of Eunice Benton, DE of the Mid- Eventually the backlash provoked by the nationally tele- South District, and Alabama UU clergy, more than fifty of vised images of Bloody Sunday, combined with the death us traveled to Selma, Alabama, scene of one of the epic of the two Jims, prompted President Johnson to mobilize struggles in the civil rights movement. Our trip took place the Alabama National Guard to protect the marchers and on Monday, March 11, 2002, immediately after the 2002 call for the passage of the Voting Rights Act, which even- Convocation, thirty-seven years to the day after Jim tually became law in August of that year. Reeb’s assailants, Reeb’s death. Traveling with us were several colleagues one of whom has a used-car dealership in Selma, were tried who had been present during that time of witness: Dick and acquitted. Liuzzo’s attackers were acquitted in a local Leonard, author of the recently published book Call to trial but were later convicted in a federal court on a civil Selma: Eighteen Days of Witness, Gordon Gibson, Orloff rights violation. Miller, and Clark Olsen. If you would like to learn more about these events, I highly In February of 1965, Jimmy Lee Jackson was shot and killed by State Police in Marion, Alabama when he inter- vened to protect his mother and grandmother from the po- “Predictably though unfortunately, the lice. His mother and grandmother had been marching for murder of a white Protestant clergyman the right to vote even though such marches had been de- provoked much more attention and clared illegal. political pressure than the death of a black In response to this tragedy, the Southern Christian Leader- ship Conference (SCLC) and the Student Non-Violent Co- man. President Johnson reportedly re- ordinating Committee (SNCC) called for a march from ceived more than fifty calls about Jim Selma to Montgomery in support of voting rights. Reeb. He received no calls about Jimmy The initial march took place on Sunday, March 7, 1965. At Lee Jackson.” first it proceeded peacefully, but when the marchers crossed the Edmund Pettus Bridge that fateful day, they were viciously attacked by a large group of local and state recommend Dick Leonard’s book, which was recently police. The day came to be known as Bloody Sunday. In published by Skinner House and is available through the response to this attack, the Rev. Dr. Martin Luther King, Jr. UUA bookstore. called on clergy of all faiths to come and join the march. On our recent trip, we visited Brown Chapel, the principal Hundreds of clergy responded, including, over the course meeting and organizing location during that time, where we of the eighteen days of witness, one fifth of the Unitarian were greeted by the Rev. James Jackson, the current pastor. Universalist ministers of that time. Three of those minis- A plaque on the wall of the church prominently lists the ters, Clark Olsen, Orloff Miller, and James Reeb, were vi- names of Jackson, Liuzzo, and Reeb. Later, we had lunch ciously attacked on March 9, 1965. As they left a black- at the same location that Jim Reeb, Clark Olsen, and Orloff owned restaurant, they were attacked by three white men Miller were on March 9, 1965. We then visited the Voting with clubs. All three men were injured, Jim Reeb severely. Rights Museum and processed silently in pairs across the On March 11, 1965, two days later, Jim Reeb died from the Edmund Pettus Bridge. On the way to and from Selma we injuries sustained in that attack. Rev. King would later heard further stories from those years of struggle, visited speak eloquently of the courage and witness of the two the memorial to Viola Liuzzo on the highway between Jim’s: Jimmy Lee Jackson and James Reeb. The transcript Selma and Montgomery, and viewed the CNN documen- and audio recording of his eulogy were recently discovered tary produced by Clark Olsen’s daughter Marika on the and are available on the UUA’s website. events of March 9, 1965, and Clark’s return to Selma a few Predictably though unfortunately, the murder of a white years ago. Protestant clergyman provoked much more attention and The entire trip was captured on videotape and is available political pressure than the death of a black man. President for $20 (including shipping and handling) through Eunice Johnson reportedly received more than fifty calls about Jim Benton and the Mid-South District (www.msd.uua.org). A Reeb. He received no calls about Jimmy Lee Jackson.. Yahoo Group, Call to Selma, has been created to provide a Viola Liuzzo, a member of a Unitarian Universalist church forum for participants to share photographs and other docu- in Detroit, also responded to the events in Selma by ferry- ments, and the UUA is planning to document the trip and ing people in her car on the road between Selma and Mont- the events of March 1965 on its website as well. gomery. She was killed after being shot and forced off the Craig Roshaven, Editor road
17 UUMA NEWS
Unitarian Universalist Ministers' Statement of Concern
Issued at Convocation in Birmingham, Alabama March 10, 2002
During Convo, with the leadership of Alabama Unitarian Universalist ministers, we issued a statement of con- cern about recent homophobic comments by Chief Justice Roy Moore of the Supreme Court of Alabama. Kendyl Gibbons, acting in her role as UUMA President, invited those assembled at Convocation to endorse the following statement, initially formulated by the Rev. Karen Matteson of Birmingham and developed further with input from the UUMA Exec, John Hurley, and Meg Riley. Although, a formal meeting of the UUMA was not convened, those present overwhelmingly endorsed the statement and later, in an offering received during the Closing Celebration, contributed more than $4,000 to a fund to continue the struggle against official and unofficial homophobia in Alabama.
We Unitarian Universalist ministers, gathered in convocation in Birmingham, Alabama, are compelled by our religious beliefs to speak out in opposition to the recent homophobic comments of Chief Justice Roy Moore of the Supreme Court of Alabama. Unitarian Universalism affirms the inherent worth and dignity of each person, and our faith tradition has long been a strong supporter of equal rights for gay, lesbian, bisexual, and transgender people. Judge Moore's de- scription of homosexuality as "an inherent evil," "abhorrent," "immoral," and "detestable," and his suggestion that execution is an appropriate penalty for gay people are shameful expressions of bigotry and hatred. As clergy people, we are called to condemn such hateful and divisive comments, especially when expressed by a person in a position of civic leadership and trust. We Unitarian Universalist ministers are proud that our faith tradition has long ordained openly gay and lesbian ministers. We are deeply concerned that Judge Moore's comments have created a climate of fear for gay and lesbian citizens of Alabama as well as visitors to this state. More than 450 Unitarian Universalist ministers have gathered here in Birmingham for the past several days, but we, and many groups who share our concern for equal rights for all citizens, will have second thoughts about convening our meetings in a state characterized by the oppression of its gay and lesbian citizens. Let it be very clear that we condemn the legitimizing of hatred and the oppression of a significant part of our population. Almost four decades ago, the Rev. Dr. Martin Luther King, Jr., wrote from a jail-cell here in Birmingham words that apply today: "Injustice anywhere is a threat to justice everywhere." Just as Unitarian Universalists worked for the equal rights for African Americans during the civil rights movement and beyond, we pledge our support to the struggle for full civil rights for gay, lesbian, bisexual, and transgender citizens of our country. As Unitarian Universalists, we believe that it is homophobia that is the sin, not homosexuality. We encourage the citizens of Alabama to oppose Judge Moore and those who think and act in like manner; to work to change existing laws that criminalize private sexual expression between consenting adults; to reach out in support of gay, lesbian, bisexual, and transgender people; and to make Alabama a safe place to live, work, and worship for all people.
“Let it be very clear that we condemn the legitimizing of hatred and the oppression of a significant part of our population. “
18 MARCH 2002
UUMA Members Recognized In Print At the 2001 General Assembly the following awards were pre- Ministry and Money: A Guide for Clergy and Their Friends by sented: Dan Hotchkiss. (Alban Institute) The Rev. Dr. William R. Jones was the recipient of The A guide for clergy seeking to develop a theology of money and Award for Distinguished Service to the Cause of Unitarian skills for church administration. Ministry and Money also dis- Universalism. The Award is presented to the person who has cusses managing both personal and congregational finances. strengthened Unitarian Universalist institutions, clarified Uni- Dan Hotchkiss, an Alban Field Consultant and former UUA tarian Universalism’s message, or exemplified what it stands Director of Ministerial Settlement, hopes to help clergy over- for in an extraordinary way. come their own anxieties about money matters so they can be more effective with others. Available through the Alban Insti- The Rev. Elizabeth B. Stevens was the recipient of The An- tute: www.alban.org gus H. MacLean Award. The Award is presented in honor of the former dean and teacher of religious education at St. Law- rence University Theological School who was one of the pio- Church on Sunday, Work on Monday: The Challenge of Fusing neers in Unitarian Universalist religious education and who Christian Values with Business Life by Laura L. Nash and gave inspiration and warmth to us all. Scotty McLennan. (Josey-Bass) The Rev. Victoria Safford was the recipient of The Annual In the preface the authors write, “The church could be one of Program Fund and UUMA Sermon Award. The Award is the strongest resources we have for leading a balanced and given for the sermon which most effectively explores and pro- effective business life….In most cases it is not.” Based on con- motes financial support of Unitarian Universalism at the local fidential interviews with middle and upper level managers and and/or continental level and directly addresses money as it re- with clergy and laity from a variety of denominations, case lates to affirming our Unitarian Universalist faith, vision, and studies, surveys of seminarians, and relevant literature, the values. authors examine the gap between religious ideals and business The Rev. C. Leon Hopper was the recipient of The Cornish practice and offer insights as to how we might better close it. “Living the Mission” Award. The Award is named in honor of Laurel Nash is a senior research fellow at Harvard Business Louis C. Cornish, former president of the American Unitarian School. Scotty McLennan is a Unitarian Universalist minister Association and pioneer internationalist, and is presented by the who is Dean of Religious Life at Stanford University. Partner Church Council for distinguished contributions to global partnerships. Call To Selma: Eighteen Days of Witness by Richard Leonard. The Rev. Colleen M. McDonald was the recipient of The (Skinner House) Schweitzer Award. The Award is given by UUs for Ethical Leonard was one of the many Unitarian Universalist ministers Treatment of Animals for the sermon that best exemplifies who responded to King’s call to come to Selma in March of Schweitzer’s teaching of ‘reverence for life.’ 1965. Unlike most of his colleagues who were there, he kept The Rev. Dr. Mykel Johson was the recipient of The Skinner notes on whatever paper he could find. Afterward, he tran- Sermon Award. The Award is given for stimulating meritori- scribed his notes and, five years ago, finally decided to publish ous preaching about the social implications of religion. them in book form through Skinner House. The delay in publi- The Rev. Barbara Wells and the Rev. Jaco ten Hove were cation was caused in part by a concerted effort by Skinner the recipients of the Young Adult Campus Ministry Award. House to check facts and fill in missing gaps, particularly in The Award is presented to an individual or organization that the list of UU clergy and laity who were present in Selma dur- has furthered the cause of active ministry to young adults. ing that fateful time. The result is a disarmingly candid account of one man’s journey to Selma full of fact and anecdote. Avail- able through the UUA bookstore.
What’s Up with Canada? As of July 1, 2002, the Canadian Unitarian Council is set to take over most services previously offered by UUA Districts. It will hire its own field staff and deliver services through four new Regional Network Groups. The 5200 Canadian UUs will be served by two full-time Directors of Regional Services and one full-time Director of Lifespan Learning. These new hires will complement the existing CUC staff. For the full text of the CUC Implementation Plan, visit www.cuc.ca. The plan follows an agreement struck between the CUC and the UUA last year. A portion of the UUA endowment will be trans- ferred to Canadian control to fund the new services. As of July 1, 2002, Canadian congregations will cease to be served by the UUA District structure. Both the UUA and the CUC see this not as an ending, but as a beginning of a new relationship between peer organizations
(Continued on page 20)
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(Continued from page 19) sharing the common goal of supporting and spreading our faith. How will this affect ministers? Ministry remains a continental concern. The Department of Ministry will provide the same services in Canada as it does in the U.S. The role of the MFC will not change, and Canadian ministers will continue to be part of the UUMA. There are plans in the works to re-establish a single all-Canadian chapter.
Why the change, and why now? Nearly five years ago the CUC began a process of discernment. There was a feeling that a new relationship with the UUA was needed – an idea shared on both sides of the border. The CUC created a team that visited every congregation, seeking input. That Commission issued a report calling for change. A key concern was that many of the programs and curricula of the UUA were better suited for an American context. Canadian needs were not being met. Perhaps more importantly, Canadian UUs began to feel a need to take charge of their future, especially their growth process. The UUA and CUC appointed negotiating teams that produced the historic agreement.
Brian Kiely, CUC Board Member, Edmonton, Alberta
Reverend Hanson was born March 31, 1927, in Los Angeles, And We Remember… California. She received a B.A. in Music and an M.A. in Edu- The Reverend John Ogden Fisher died peacefully in his sleep cational Psychology from U.C.L.A. In 1967, she was certified a on Friday, February 22, 2002. He was 94 years of age. Minister of Religious Education through the UUA Accredita- tion Program and was ordained by the Unitarian Universalist Mr. Fisher was born September 22, 1907, in Beaver Falls, New Church of Long Beach, California, in 1974. In 1990, she re- York, the son of a Methodist minister. He received B.A. de- ceived an S.T.D. from The Starr King School for the Ministry. grees from Ohio Wesleyan University and Carleton College, an S.T.B. and an M.A. from Boston University, as well as an Ms. Hanson served congregations in Pasadena, San Francisco, S.T.M. from Harvard University. He served congregations in and San Rafael, California. Upon her retirement in 1995, the Brewster, Framingham, Groton, and West Newton, Massachu- First Unitarian Universalist Society of San Francisco named her setts. In addition to the Massachusetts congregations, he also Minister Emerita. served congregations in Oklahoma City, Oklahoma, and St. She had a distinguished career as a minister of religious educa- Petersburg, Florida. Upon his retirement in 1973, the First Par- tion and was active in the Liberal Religious Educators Associa- ish of Brewster, Massachusetts, named him Minister Emeritus. tion. In 1992, she was awarded the Angus H. MacLean Award. And in 1980, the First Parish Church of Groton, Massachusetts, Prior to her career in the ministry, she was a teacher in the Long named him Minister Emeritus. Beach, California, Public Schools and at Chaffee Junior Col- Mr. Fisher was active in the American Unitarian Association lege. and was Director of the Promotion and Publications Depart- She leaves her husband of 50 years, James G. Hanson, their ment from 1942-1943 in Boston. After the merger in 1961, Mr. children, Kristen Heusser, Karen Thornburg, Karla Earle, James Fisher continued to be active within the denomination. In 1965 K., and nine grandchildren. Messages of remembrance may be and 1969, he was a candidate for President of the Unitarian sent to Mr. Hanson at 235 White Oak Circle; Petaluma, CA Universalist Association. Mr. Fisher, an active community 94952. affairs leader and human and labor relations counselor, organ- A memorial service was held Friday, December 7, 2001, at 1:00 ized the Massachusetts Social Services, Inc. and the Cape Cod p.m., in the Unitarian Universalist Congregation of Marin, 240 Family and Children's Services, Inc. As a United States Army Channing Way, San Rafael, California. The Reverend Theresa Chaplain during World War II, he was cited for outstanding Kime officiated. service.
He leaves his son, Eric, and daughter-in-law, Clio Broussard Fisher, their children and grandchildren. His wife, Dorothy The Reverend Donald Guy Lothrop died on Wednesday, Feb- Stallworth Fisher and their son, Jonathan, predeceased him. ruary 20, 2002, in Belfast, Maine. He was 96 years of age. Messages of remembrance may be sent to Mr. and Mrs. Eric S. Mr. Lothrop was born July 3, 1905, in Everett, Massachusetts. Fisher 320 Old Ayer Road Groton, MA 01450 He received both his B.S. and S.T.B. from Tufts University. He A memorial service was held Sunday, March 3, 2002, at First was ordained on March 8, 1932, by the Universalist Church in Parish Church of Groton, UU in Groton, Massachusetts. The Wakefield, Massachusetts. He served congregations in Des Reverend Elea Kemler officiated. Moines, Iowa, Wakefield and Boston, Massachusetts. Upon his retirement in 1975, he was named Minister Emeritus by Com- munity Church in Boston where he served from 1936 to 1974. The Reverend Junella E. Hanson died November 28, 2001, of Under his leadership, the Community Church congregation pancreatic cancer. She was 74 years of age. sponsored the "Free Pulpit in Action, from which leading think-
20 MARCH 2002 ers in religion, politics, literature, ethics, labor, and the arts Hampshire/Vermont Districts and many other denominational challenged the people of Boston and their own peers and areas affairs. In addition to his ministerial career, he was a public of expertise." He was called to testify at the State House in Bos- school teacher, a machinist, a chemical laboratory technician, ton in 1958. His testimony was in response to the Special Com- and a chemical analyst. mission to Investigate Subversive Activities regarding unsub- He is survived by his wife of 58 years, Gertrude Lober Nerad; stantiated charges by the House Committee on Un-American three children, Joseph, Jr. of Burke, Virginia; David A. of Bel- Activities (Velde Committee) that he and Community Church lingham, Washington; and Shava Nerad of Portland, Oregon. were operating under communist discipline. In responding to He also leaves several grandchildren and great-grandchildren. the accusation that he had given aid and comfort to commu- Messages of remembrance may be sent to Mrs. Nerad at 3007 nists, he plead guilty to the charge stating that he had given aid Pickett Road, 509D Durham, NC 27705. and comfort to all kinds of people, black and white, rich and A funeral service was held Saturday, February 23, 2002, 11:00 poor, communist, capitalist, democrat, anarchist, and people of a.m. at the Eno River Unitarian Universalist Fellowship. The all religions. Reverend Arvid Straub officiated. He is survived by his daughter, Karla Wight of Shelton, Wash- ington; a son, John of Belfast, Maine; three grandchildren and three great-grandchildren. His wife, Helena and a daughter, The Reverend Albert Charles Niles died November 21, 2001, Paula, predeceased him. Messages of remembrance may be sent after a long illness. He was 85 years of age. to his children as follows: Reverend Niles was born June 24, 1916, in Lyndonville, Ver- Karla Wight John Lothrop mont. He attended St. Lawrence University in Canton, New 693 E. Pointes Drive West 38 Union Street York, where he earned his Bachelor of Science degree in 1938 Shelton, WA 98584 Belfast, ME 04915 and Master of Divinity in 1940. A graveside service was held at the Knollwood Memorial Park, He served congregations in Henderson, Dolgeville, and Salis- 321 High Street, Canton, Massachusetts, at 1:00 p.m. on Tues- bury Center, New York; Brockton, South Weymouth, and Wey- day, February 26, 2002. The Reverend David Carl Olson offici- mouth, Massachusetts; Auburn, Bangor, Sebago, Norway, and ated. A memorial service is planned to be held in Boston in the South Paris, Maine. In 1980, the First Universalist Church Spring. (UU) of Auburn, Maine, named him Minister Emeritus. He also served the Community Church of Danville Junction and
North Sebago Methodist Church in Maine. The Reverend Andrew Xerez Mahy died Saturday, March 2, In addition to his ministerial career, he was active in a variety 2002, following a long illness. He was 94 years of age. of denominational and community affairs. He was the Director Mr. Mahy was born November 30, 1907, in Yokohama, Japan. of Development at the Theological School of St. Lawrence Uni- He received a B.A. in Economics from Stanford University in versity and administrator for the Joslin and Clara Barton Camps 1929 and a B.D. from Meadville Theological School in 1938. for children with diabetes. He served congregations in Keokuk, Iowa; Augusta, Maine; A lifelong interest in carpentry led to his designing and building Port Washington, New York; and Harrisville and Providence, his home on Autumn Lane. Rhode Island. Mr. Mahy was also a Chaplain in the United States Army from 1942-1944. Surviving are his wife of sixty-one years, Belle (H. Isabel Paine); three sons, Dr. David P. and Walter, both of North Se- Upon his retirement in 1979, the Religious Society of Bell bago, and Jonathan of Umea, Sweden; two daughters, Martha Street Chapel and the Church of the Mediator, both in Provi- Carter of Wilbraham, Massachusetts, and Mrs. Nathan (Ann) dence, Rhode Island, named him Minister Emeritus. In addi- Mack of Dolgeville, New York; six grandchildren and four tion, the Seneca Valley Unitarian Universalist Fellowship of great-grandchildren. Messages of remembrance may be sent to Gaithersburg, Maryland, named Mr. Mahy Minister Emeritus in Mrs. Niles at 13 Autumn Lane; Sebago, ME 04029 1992. A memorial service was held Saturday, 1:00 p.m., December He is survived by his wife, Helen Hoag Mahy; a son Tyler of 22, 2001 at the York Funeral Chapel, Cornish, Maine. The Rev. Gaithersburg; and three grandchildren. Messages of remem- Maurice Cobb officiated. brance may be sent to Mrs. Mahy at the following ad- dress:19310 Club House Road #516 Montgomery Village, MD 20886. There are no plans at this time for a memorial service. The Rev. Dr. Thomas Eliron Payne died Saturday, November 17, 2001, from complications of diabetes. He was 59 years of age. The Reverend Joseph Frank Nerad died suddenly on Satur- day, February 16, 2002. He was 78 years of age. Dr. Payne was born March 8, 1942, in Washington, D.C. He attended Howard University where he received a Bachelor of Reverend Nerad was born May 7, 1923, in Cleveland, Ohio. Arts, a Bachelor of Divinity and a Doctorate in Ministry. He He received a B.S. in Education from Miami University, Ox- also received a Master of Theology in Urban Affairs from Har- ford, Ohio, in 1959 and his B.D. from Oberlin School of Theol- vard University. ogy in 1964. He served congregations in Wausau, Wisconsin, and Montpelier, Vermont, and was the summer minister in He served congregations in Lyon, Ohio; Norwich, Connecticut; Washington and South Stratford, Vermont. He retired in 1988. Lexington, Kentucky; Chicago, Illinois; Roxbury Massachu- Reverend Nerad was active in the Central Midwest and New (Continued on page 22)
21 UUMA NEWS
(Continued from page 21) Gifts in honor of Rev. Payne may be made to, “To Change A setts; and Columbia, South Carolina. Life,” a campaign for funds to renovate First Church and to construct a new educational facility. Please mail contributions Dr. Payne was Assistant Dean of Students for Student Services to UUUM,110 Arlington Street; Boston, MA 02116. at Heidelberg College in Tiffin, Ohio, and served as Protestant Chaplain and Coordinator of Religious Services at the Southern Ohio Correctional Facility in Lucas, Ohio. He was Associate The Reverend Burchard A. Royce died Wednesday, January Minister-at-Large for the Benevolent Fraternity of Unitarian 16, 2002. He was 82 years of age. Churches (Unitarian Universalist Urban Ministry) for ten years. Mr. Royce was born May 4, 1919, in Springfield, Massachu- Dr. Payne leaves his brother, Edward R. Payne, and two neph- setts. He received a B.A. from American International College ews, Keith and Darnell Payne, all of Washington, DC., and a in 1941, an S.T.B. from Tufts College, School of Religion, in foster son, Wayne Procope of Boston, Massachusetts. Mes- 1944, and an M.A. from Boston University in 1960. sages of remembrance may be sent to his brother: Mr. Edward He served congregations in Foxboro, Massachusetts, and New R. Payne: 516 Newton Place NW; Washington, DC 20010 Haven, Connecticut. He was an instructor at Boston Univer- A memorial service was scheduled to be held Monday, Decem- sity, an educational therapist at Boston State Hospital, a guid- ber 17, 11:00 a.m., at Unitarian Universalist House, 224 W. ance counselor and school psychologist for the public schools Tulpehocken Street, Philadelphia, Pennsylvania, the Reverend in Westport, Connecticut, and Amsterdam, New York. He re- Paula Maiorano officiating. tired in 1983. The Unitarian Universalist Urban Ministry remembered Dr. His wife, Jeannette D'Ewart Royce, and a son, Jonathan Royce, Payne at a service on Sunday, January 13, 2002, 2:00 p.m., at of Cañon City, Colorado, survive. Mrs. Royce is currently in a the Unitarian Universalist Congregation at First Church in Rox- nursing home, and messages of remembrance should be sent to bury. The Reverend Yielbonzi Charles Johnson officiated. Rev. her in care of her son, Jonathan, at 517 Sheridan Avenue Cañon Payne served as Minister at the Roxbury Church from 1977 to City, CO 81212 1988, while also serving as an Associate Minister-at-Large of A memorial service was held in January in the Chapel at Can- the Benevolent Fraternity of Unitarian Churches. terbury Woods, Williamsville, New York, where Mr. Royce
Publications Information UUMA Newsletter Submission Deadlines: July 1, 2002 October 1, 2002 January 1, 2003 April 1, 2003 UUMA Newsletter Submission Guidelines Please read the guidelines carefully . Material should be submitted by e-mail if possible to [email protected]. Send the material as an at- tached file saved in RTF (Rich Text Format), an option that is available in most word processing programs. You will generally receive confirma- tion of receipt within 72 hours. If you do not receive confirmation, please contact Craig Roshaven . If you do not have e-mail, you may submit material on a 3.5" disk readable by IBM-compatible systems. Material should be saved on the disk in two different formats: ASCII text and RT F. For all submissions, please avoid excessive formatting (indentations, hanging indents, tabs, hard returns). In addition to the article for publication, please include your name and title as you would like them to appear in print, your current home and business addresses (not to be printed unless you request it), daytime and evening telephone numbers, and e-mail address. Please also send hard copy by fax or regular mail, in the event a file is corrupted or lost. All hard copy material must be neatly typed on 81/2 x 11" paper, double-spaced, with single-column text. All submissions should be letter quality, with crisp, black type. No handwritten corrections, please. If you have any questions, please contact the editor, Craig Roshaven. Next UUMA Selected Essay Submission Deadline: January 1, 2003 UUMA Selected Essays Submission Guidelines We invite you to submit original essays and presentations for publication in UUMA Selected Essays 2002. Essays presented before a Unitarian Universalist gathering or study group will be favored; however, any well-written essays of interest and relevance to U.U. ministers will be consid- ered. All essays must be submitted in electronic format and hard copy. Include a cover letter with your full name and title as you would like it to appear in print, your home and business addresses (not to be printed unless you so request), daytime and evening telephone numbers, and e-mail address. Documents may be submitted via e-mail to [email protected] as an attached file in RTF (Rich Text Format), or in Microsoft Word. You will generally receive confirmation of receipt within 72 hours. If you do not receive confirmation, please contact Craig Roshaven. A hard copy should also be sent by U.S. mail.You may submit the document on 3.5" disk, readable by IBM compatible systems, with the manuscript saved in ASCII text and either RTF or Microsoft Word. Include a hard copy with your disk. The hard copy should exactly match the file saved on disk. Material should be double-spaced. Number your pages, please. Use single-column text. Hard copy printouts should be of letter quality, with crisp, black type (whether typed or computer printed). No handwritten corrections . DO NOT include your name on the manuscript itself. Materials will be judged by an independent panel who will not know who submitted each essay. Please edit your papers to eliminate identifying mate- rial.Format the material so that any citations appear as endnotes rather than as footnotes. The essays are published with notes as endnotes.Your essay should be finalized at the time of submission. There will be no opportunity to make revisions .If you have any questions, please contact the editor, Craig Roshaven Contact Information for Craig Roshaven: Voice: (817) 714-6390 Mailing Address: Email: [email protected] 7133 Robinhood Lane Fax: 817) 451-2939 Fort Worth, TX 76112
22 MARCH 2002
Publications available from the UUMA: · Current and Past Volumes of UUMA Selected Essays $ 5.00/volume Volumes available include: 1988, 1990, 1994, 1995, 1996, 1997, 1998, 1999, 2000, 2001. · Anti-racism Sermon Collection $ 10.00 · Odysseys collection edited by Alice Blair-Wesley $ 10.00 · 1997 Worship Materials Collection. Edited and compiled by Andy Backus. $20.00 (includes 3-hole punched packet of materials and 3.5" diskette) · Sabbatical Handbook $ 10.00
2002 Convocation Videotapes Birmingham Lectures: Each day’s lectures are available Morning Worship and Vespers on one tape. Each day’s worship services are available on one tape.
Day 1 Called Separately…Called Together – Ned Wight Day 1 Madly, Truly, Deeply: Loving the Work – How Did I Get Here? – Kristen Harper Rebecca Parker Healing, Hearing, Saving Our Planet in Cir Day 2 Let’s Face the Music – Steve Crump cles of Ten – Bob Hill Our Faith: Born and Raised in Worship – After the World Ends – Rosemary Bray Thomas Anastasi McNatt For You: Conjuring the Language of Love – Day 3 Same Message, New Frontiers – Lilia Cuervo Meg Riley Send in the Clowns – Jose Ballester Day 2 Not by Ourselves Alone – Marjorie Bowens- Day 4 The Still Small Voice of Calm – Gary Smith Wheatley Closing Celebration – Preacher: Diane Miller Joys, Sorrows, Fun, and Frustrations – Helena Chapin Unitarian Universalism: The Religion – Special Presentations: both events are available on one tape Daniel O’Connell · The State of the Unitarian Ministry in Transylvania – The Pluralistic Edge – Judith Meyer Istvan Kovacs Day 3 Evil, Spirituality, and Prophetic Voice – Peter Morales · Call to Selma: 18 Days of Witness – Dick Leonard Modern Church, Post-Modern World: Conflict and (includes extended footage of an informal panel featur- Creativity – Suzanne Meyer ing Clark Olson, Orloff Miller, Gordon Gibson, and Do We Really Want to Claim our Prophetic Voice? – Dick Leonard) Ray Manker
Day 4 Living our Mission: The Daring Adventure – Judy Tomlinson Social Witness: Both events are available on one tape If Life is a Gift – Clark Olsen · Procession and Service of Remembrance and Commit- Living in Nineveh – Gordon Gibson ment at Kelly Ingram Park The Small Work in the Great Work – Victoria Safford · Immediate Witness: Response to Chief Justice Judge
Moore’s homophobic remarks. Opening Celebration and Interview with Kirk Loadman
and several Convo participants: One tape
Each Videotape costs $12.00 + $4.00 for shipping and handling. Coming Soon! Tapes picked up at UUMA Booth at 2002 General Assembly are exempt from shipping/handling charges. Secure online ordering through our website: www.uuma.org To Order: Send check payable to “UUMA” with your order to You may also call or fax in your order and credit card informa- UUMA Administrator tion to Peter Boullata: 25 Beacon St Voice: (617) 948-6414 Boston, MA 02108 Fax: (617) 742-2875
23 UUMA NEWS
UUMA Executive Committee 2001-2002
KENDYL GIBBONS First Unitarian Society, 900 Mount Curve Ave., Minneapolis, MN 55403 President (‘04) 612-377-6608; [email protected] BOBBI NELSON [email protected] Vice President (‘04) LISA FRIEDMAN Unitarian Universalist Church of Flint, 2472 S Ballenger Hwy., Flint, MI 48507 Secretary (‘03) 810-232-4023; fax 810-232-4221; [email protected] ROGER JONES Unitarian Universalist Fellowship, PO Box 2398, Sunnyvale, CA 94087-0398 Treasurer (‘02) 408-739-0549; [email protected] KATE WALKER 606 Walnut Street, Meadville, PA 16335 Arrangements (‘02) 814-333-8430; [email protected] POLLY LELAND-MAYER 508-647-9726; [email protected] Chapter Visits (‘02) RUPPERT LOVELY First Unitarian Church of St. Louis, 5007 Waterman Blvd., St. Louis, MO 63108-1101 Good Offices (‘04) 314-361-0595; [email protected] CRAIG ROSHAVEN First Jefferson Unitarian Universalist Church, 1959 Sandy Lane, Fort Worth, TX 76112 Publications and Online Voice 817-714-6390; Fax 814-451-2939; [email protected] Communications GRETCHEN WOODS UU Fellowship of Corvallis, 2945 NW Circle Blvd., Corvalis, OR 97880-3937 CENTER (‘03) 541-752-5218; Home 541-754-4144; Fax 541-738-7069; [email protected] JOHN GILMORE 1102-B Lawrence Street, Lowell, MA 01852 Anti-racism, Anti-oppression, Home 978-459-6620; [email protected] and Multiculturalism PATRICIA JIMINEZ 1201 Brickyard Cove Road #408, Port Richmond, CA 94807 Anti-racism, Anti-oppression, 517-237-1996; [email protected] and Multiculturalism
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