Today in Fort Lauderdale, before the Unitarian Universalist Association’s General Assembly gets started, the ministers and other religious professionals are meeting for C.E.N.T.E.R. (Continuing Education Network for Training, Enrichment and Renewal) presentations. This morning’s keynote speaker was Old Testament scholar Rev. Dr. Walter Brueggemann, and a response was given by Unitarian Universalist minister and scholar Rev. Alice Blair Wesley (in abstentia, as her flight was delayed, unfortunately).

Rev. Blair Wesley, now retired, has been a strong voice for the importance of covenant in our congregations, delivering the 2000-2001 Minns Lectures on her ideas. This sermon was delivered in April 2005 at the First Parish Norwell Unitarian Universalist Church in Norwell, Massachusetts.

It Matters Most What We Love

Rev. Alice Blair Wesley

We sometimes say that self-determination and independence are our basic values. Well, self-determination and independence are very important. Yet, consider this: Have you ever heard anybody say, “I choose today — or I chose last week or I will choose next Tuesday — to love my children”? Or, “I determined, after studying the facts, to love ice hockey rather than baseball”? Or, “I decided at age 25 to fall in love with the person I married at 26″?

You never heard any such thing. Especially in the realm of romantic love, we celebrate love as something that happens to us. We say ours was “love at first sight.” Or, “One date and I was swept off my feet.” About a sport, or a favorite author, we might say, “One game — or one page — and I was hooked.” Sometimes people even say of our churches, “One service and I knew I was at home,” meaning, “One service and I loved these people and this institution.”

At its outset, and also in its renewal, there is a crucial element of passivity in all love — whether we’re talking about the love of friends, or love of our work, or sports, or nature, or learning. For love is a response to the charm, the beauty, the worth, or the potential worth of something outside ourselves. To see and feel that charm we have to be open to impressions we can receive only if our attention is “captured.” We don’t act in order to love; rather, when we are acted upon, we love in response.

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Today’s selection ties the ideas from Monday and Wednesday neatly together. Why, in a Unitarian Universalist setting, where people believe in “at most, one god,” is prayer an important part of so many congregations’ liturgy?

What is prayer if it is not talking to a god?

Rev. John Cullinan explored these very questions in this sermon, “Prayer,” preached at the Unitarian Church of Los Alamos, New Mexico this November 4th.

For consideration: Do you pray? Why or why not? Do you think prayer has a place in your congregation’s worship life? Why or why not?

Prayer

by Rev. John Cullinan

I.

I have had a rocky relationship with prayer. Even in my early life as a Roman Catholic, prayer was never a large part of my routine, outside of Sunday Mass. When I put aside the church in my early adulthood, I put aside all thought of prayer as well. And when I returned to the church through the doors of Unitarian Universalism, I returned to a congregation that did not, as a rule, pray. I assumed it was not a UU practice, and at the time, I didn’t feel as though I was missing anything.

My reconnection with prayer began during my time as a hospital chaplain. Prayer is, more often than not, the stock in trade of the chaplain. I assumed I was going to have deep theological conversations with the sick and the dying. I can’t begin to tell you why I assumed that. To say it was a false assumption is being kind.

No, what most folks wanted in the hospital, patients and families alike, was prayer. And I was going to have to find a way to be with them in they way they needed me. I didn’t trust myself to do it “right” in those days. I didn’t feel as though I had an authentic Unitarian Universalist vocabulary for prayer, and I was fearful of winging it. And, since most of the patients in the hospital were Catholic, it seemed logical to fall back on the familiar words of my past.

(Read on … )

So we started on Monday with examples of individual congregational mission statements: statements trying, with varying success, to communicate the purpose of gathering in a particular religious community.

Today we explore congregational covenants, the promises that members of a religious community make to one another in determining how they will be together in that community. The lines between these two kinds of statements can be somewhat blurred, but I have tried to select examples that illustrate the difference of intention behind them.

The Unitarian Universalist Association’s Principles and Purposes, part of the by-laws that govern the national organization, are framed as a covenant between congregations, and many individual members use them as a guideline for what a Unitarian Universalist community strives to be, but many congregations have their own statements for how they will be together in addition to the Principles.

The denomination’s Commission on Appraisal wrote a report entitled “Engaging Our Theological Diversity” (very long PDF worth reading), published in 2005, in which they took a snapshot of the state of our congregations and how the movement as a whole copes with the unique position of building communities of faith without the bindings of theological creed. They found that about half of the responding congregations recite a covenant in worship each Sunday (see page 102), and the most commonly used statement is the Williams Covenant, with some variations on the text.

For consideration: How is a covenant different from a mission statement? How does a congregational covenant reflect into the daily lives of individual members?

Covenants

Love is the doctrine of this church, the quest of truth is its sacrament and service is its prayer. To dwell together in peace, to seek knowledge in freedom, to serve humanity in fellowship, to the end that all souls shall grow into harmony with the divine, thus do we covenant with each other and with God.

~J. Griswold Williams, Singing the Living Tradition #471 with common adaptation

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Working on a theme here, on how Unitarian Universalist create religious identity, or how we answer the question of, “What is Unitarian Universalism, anyway?”

Today, a sermon from the Rev. Lisa Ward, who serves the Unitarian Universalist Fellowship of Harford County, Maryland, tackling the question of a creedless faith and what it means to join in covenant rather than in creed — a way of being together in community rather than a list of religious beliefs one much confess to in order to join in.

From Creed to Covenant: Roots of Unitarian Universalism

by Rev. Lisa Ward

Reflection: Navigating Creeds

The most common question asked of any faith community is “What do you believe?” Most expect a formulaic answer, one that is easily recognizable and repeatable, one that would be the answer if you asked anyone of that faith anywhere. A creed. That is not, however, the kind of answer a Unitarian Universalist can give, nor one, I might add, that a Buddhist or Hindu or Taoist can give, so we’re not alone, really, in this communication gap.

One could give any number of answers, based on our seven principles. A Unitarian Universalist could reply: “God Is One,” which is the phrase chiseled on the walls of Transylvania Unitarian churches that remain standing from the sixteenth century. Or one could say “There is unity within infinite diversity,” as a transcendentalist might say, observing nature as the key toward understanding. Another Unitarian Universalist might say “We must all work together for a fair and free world,” much like our Unitarian and Universalist forebears might have said as they helped draft the Declaration of Independence and Bill of Rights in this country. Or one might say, “Love your neighbor as yourself.” honoring our Judeo-Christian heritage, and add, “You are the light of the world.”

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The Rev. Mark Stringer, who serves the First Unitarian Church of Des Moines, Iowa, earned himself quite a bit of attention when he performed the first, and only, legal same-sex wedding in the state of Iowa, literally moments before the ruling allowing this wedding was placed under a stay order. You can read his account of the wedding, as presented to his congregation this past week, here.

While performing that wedding ceremony was certainly a headline-grabber, Rev. Stringer’s sermon from almost a year ago, on October 22, 2006, demonstrates it to have been an act of deep faith, of the courage to live in one’s convictions. Unitarian Universalism is at its core a religion that calls us to walk our talk, to covenant with creation itself to live in service and in love.

Please enjoy these words, which, I think, illustrate beautifully the struggle and the commitment this faith shows to our principles.

The Inherent Problem with Inherent Worth and Dignity

by the Rev. Mark Stringer

Today I will consider the first of the seven principles of Unitarian Universalism, as articulated at a General Assembly of our association in 1985: “We the member congregations of the Unitarian Universalist Association covenant to affirm and promote the inherent worth and dignity of every person.” This first principle is a foundation for all the principles that follow. It is, in my estimation at least, a principle that exemplifies Unitarian Universalism.

But its importance in our religious tradition does not mean that it is revered by all UUs. In fact, I have heard from several people for whom this first principle is a concern, if not a major stumbling block. As one newcomer recently told me [paraphrased], “Mark, I don’t know about this inherent worth and dignity stuff. What about sex offenders…or murderers…or Osama Bin Laden? Do we have to affirm their inherent worth and dignity? I don’t think I can.”

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This piece needs no introduction:

Out From Walden

By Rev. Dr. Patrick T. O’Neill

2005 Sermon of the Living Tradition
Delivered at The Service of the Living Tradition
At The General Assembly of the UUA
Ft. Worth, Texas June 24, 2005

Dedication:
Listed among the roll of ministers remembered this evening in the year of their death is the name of my first Unitarian Universalist minister, the Rev. David Osborn, whose wife and partner for his many years of ministry, Janet, also died this year. Some thirty-three years ago, it was at their dinner table in Oradell, NJ, that I first shared my secret longing to become a minister. I dedicate this sermon in love and everlasting gratitude to David and Janet’s memory.

The Sermon:
When I found myself enrolled in theological school in Chicago a year after that fateful, confessional dinner at the Osborns’ home, our great UU professor James Luther Adams reminded us in his church history class that the word “tradition” in church history can be translated with two very different meanings in Latin. The first root word of tradition is “traditum,” a heavy-sounding word, which means “the unchanging inherited weight and authority of history.”

But a second, much lighter translation of tradition is the Latin word, “traditio,” meaning “a sense of the living customs of a community; the ongoing creative dance of ever-evolving meaning and practice.”

As illustration of the difference between Traditum and Traditio, JLA offered us the larger-than-life example of Tevya, the devout dairyman of Anatevka, in Fiddler on the Roof. When first we meet Tevya, he explains to us that Tradition – the heavy obligation of Traditum – determines virtually every aspect of his family’s life and his life as a man, as a husband, and absolutely as a Papa.

But as the story unfolds, we watch how this good man’s tradition-bound heart is repeatedly and ultimately challenged and overruled by his love for his three daughters, and we listen in on his anxious conversations with God as his independent-minded daughters, one by one, teach him the primacy of love over custom, teach him to choose L’Chaim, Life, the dance of traditio, as the highest ultimate reckoning with his heritage. As he explains to God his daughter Tzeitel’s decision to marry for love rather than by arrangement: “They gave each other a pledge- unthinkable. But look at my daughter’s face-how she loves him….and look at my daughters eyes, so hopeful.”

Tradition!

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At the end of John’s second year of seminary, we attended the Unitarian Universalist Association’s General Assembly in Fort Worth, Texas. A couple of days before the big event gets started each year, the ministers and many of their partners and spouses gather for “Professional Days.”

That year, the annual Berry Street Address was given by the Rev. Burton Carley, now serving the Church of the River in Memphis, TN. It was nothing short of remarkable:

“The Way Home”

The Rev. Burton D. Carley
The Berry Street Essay, 2005

Delivered at the Unitarian Universalist Association General Assembly
Fort Worth, Texas
June 23, 2005

The desire may begin without understanding what it is exactly that you are longing for. One thing is for sure. The urge is wrapped with a hollow feeling that has all the weight of missing something. You cast about for what it might be that haunts you. A fleeting shadow comes and goes at the corner of the eye. Quickly you turn to capture it without success. After a while you try to dismiss it, rationalize it, ignore it, but the yearning persists.

A story seeps up from the internal depths, breaking the surface between sleep and waking. It is Moses and God in conversation. I never know whether to envy Moses or be among those who were wisely thankful that there was someone either foolish enough or courageous enough to risk being in the presence of such sacred power. In that narrative from the ancient past God warns Moses that no one can look directly upon the divine face and live. Then it occurs to me as if by some revelation that this deep down desire may have a source other than my own making, and that the way there does not take me to a strange, awkward, foreign, and forbidding place. It occurs to me that the way there is the way home, a path out of the hollow up to the hallowed. A sense of place becomes clear and Meister Eckhart whispers in my ear: “God is at home. We are in the far country.”

(Read on … )