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Minnesota Valley Unitarian Universalist Fellowship A liberal religious congregation in the Minneapolis area If the Menu on the Left Hasn't Appeared |
| ROGER’S REFLECTIONS: SERMON EXCERPTS AND OTHER WRITINGS FROM THE INTERIM MINISTER Home Updated April 20 2008 |
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Words of Invocation For the worship service on October 28, 2007 As we gather together, let us give thanks for the gift of life and the gift of this new day. May we find ourselves pausing now and then to appreciate the moments that pass and the beauty that surrounds us. Let us praise the moon’s bright enormity and its completion of another cycle. Let us greet the clear sunshine of the mornings and the pink and purple clouds of the sunsets. Let us welcome new faces, people, and insights as we remember those who are no longer with us. Let us remember the truth of human kinship now and always, and reach out to others in care, peace, and gratitude. Amen. |
| What Is Unitarian Universalism? From the sermon “Heresy and Tradition,” November 11, 2007 Just what is Unitarian Universalism? I hear this question within the walls of our own churches as well as outside them. I have a few standard answers for this question. Here’s one: We are a theologically eclectic religious movement with roots in the liberal wings of Protestantism in America and Europe. We are socially liberal. We affirm the freedom of conscience. We encourage interfaith understanding and do not claim to have a lock on the truth. We use democracy in church life. Though originally Christian, we now count among us liberal Christians and Jews, agnostics and atheists, religious humanists, Buddhists and neo-Pagans among others. In other words, we are heretics. The defining characteristic of the UU tradition is heresy. That is our tradition. That is our mythic history, our mythic self-understanding. The words heretic and heresy sound like something bad, or at least they have been used in bad ways, used to condemn people, even to kill them. But the word heretic comes from a Greek word which means simply “one who chooses.” We are a tradition of people who have chosen their beliefs. Some of our forbears chose their beliefs in the face of severe pressure and persecution, even violence. Freedom of belief is a foundation of our faith. Yet this does not mean that we are people who “can believe just whatever they want.” This is a mistaken impression about us. Unfortunately, some UUs have repeated this mistaken impression. Even I have, sometimes. But we are not people who are free to believe whatever we want to believe. We are free to believe what we must believe. We believe what life teaches us to believe. We believe what we cannot avoid believing. Each one of us believes something which we cannot deny about the meaning of human life, or the nature of God, or the existence of God. We strive to live with integrity and to speak with authenticity. I am reminded of the words of Martin Luther, the great religious reformer of the 16th century. When the authorities confronted him about his statements against the Catholic Church and his radical beliefs, he could not back down: “Here I stand; I can do no other. God help me.” We must be truthful about what we feel in our hearts! . . . This is what it means to be based on a covenant and not on a creed. The glue of community is not unchanging belief, but resilient loyalty. Top of Page |
What Is Spirituality? From the sermon “Spirituality Vs. Supernaturalism,” on October 28, 2007 In her book The Gift of Faith: Tending the Spiritual Lives of Children, the UU minister Jeanne Nieuwejaar says that children are inherently spiritual. There is nothing that needs to be poured into them; they receive the world as they encounter it, and make sense of it in their unique ways. Perhaps this is what the great Walt Whitman means when he begins a poem this way: There was a child went forth every day, / And the first object he look’d upon, that object he became, / And that object became part of him for the day or a certain part of the day, / Or for many years or stretching cycles of years. The early lilacs became part of this child, / And grass and white and red morning-glories, and white and red/ clover, and the song of the phoebe-bird, And the Third-month lambs and the sows pink-faint litter, and the mare’s foal and the cow’s calf….” Nieuwejaar writes that children have natural spirituality, which their parents, teachers and congregations can welcome, encourage and nurture. This makes me ask: When does a child’s natural spirituality stop? Should it stop when we grow up? I don’t think so. Spirituality has to do with exploring our essence, seeking our center, connecting with the ground of our being. The word spirit comes from the Latin word for breath, spiritus. In Greek the word for spirit and breath is pneuma, like pneumatic. In the Hebrew Scriptures God’s breath is ruach—life giving breath, creative breath, the breath of life. I think this is why breath features prominently in practices we think of as spiritual, such as meditation, chanting and singing hymns. I’m struck that church goers of all beliefs say the best worship service is one that leaves them feeling inspired--one that breathes new life in them. I think music is inherently spiritual—because breath is its essence. The poet Edgar Lee Masters writes: “The earth keeps some vibration going/ There in your heart, and that is you.” In his Spoon River Anthology, a character from beyond the grave says to live out your life “like a god/ Sure of immortal life, though you are in doubt,/ Is the way to live it.” . . . Who among you likes hiking outdoors? No, I don’t mean hiking to some destination, but hiking for its own sake? That is, hiking for reasons other than cardiovascular exercise and stress reduction—hiking just to experience being outdoors and looking around. Some people like to hike the same path or trail more than once? Some do it over and over again even though they have seen all the same sights. I think it’s a spiritual practice. It’s like silent meditation. You do the same thing, over and over, moment by moment, because the practice makes a difference over time in how you see, how you perceive yourself, your surroundings, and connections between you. I know Unitarian ministers and church members who are amateur astronomers. Unless one works for NASA or an aerospace firm, however, astronomy has little practical value. But amateurs have other reasons to stargaze. These reasons include curiosity, the thirst for knowledge, and the possibility of surprise. They are driven by the spiritual experience of wonder. As another UU minister writes: “Out of the stars we have come!” The stars we see are far away, yet each one of them is a reminder of our own beginnings. Spiritual insights do not happen on demand, but we can prepare to welcome them. Perhaps this is what a stargazer is doing much of the time—just looking, as a preparation. Maybe it’s what a hiker does on a well-worn path, week after week—preparing. The purpose of such practices is not to force an experience, but to open ourselves to it in trust. The first way we experience ourselves and our world is physically, though our senses, our very bodies. Spirituality is not about invisible spirits but about the embodied breath of life. Top of Page |
What Is Forgiveness? From the sermon for Yom Kippur, the Jewish Day of Atonement, September 16, 2007 There can be no real forgiveness without honesty. To forgive others, we need to be truthful about what happened and how it has hurt us. To be forgiven ourselves calls for honesty about what we did or left undone. Without honesty, there is only denial. A wrongdoer might deny responsibility for an offense, or the person who was wronged might downplay the hurt that he or she has experienced. In either case, the denial of truth will get in the way of reconciliation. The word “forgiveness” has gained a reputation as a quick fix, a cure-all, an easy thing to do. We began throwing the term around too much, and it became devalued. Perhaps we grew uncomfortable with the pain we felt in our communities, families or in ourselves, and came to see the word “forgiveness” as a cheap and easy way out. I can think of times when a parent or a friend would say to me: “You should forgive them.” And other times when someone said: “Please forgive me,” about some hurt they had caused, without the willingness to pause and look at what’s happened, to take time to listen to how it felt. Maybe forgiveness isn’t a good word anymore. Maybe it’s too loaded, or too ambiguous. Perhaps it hurts even to hear the word. Perhaps this word sounds too much like an unrealistic expectation, one we can’t live up to, a hurdle too high to clear. It can be overwhelming to consider. Forgiveness is an ambiguous word. Too often in our society forgiving gets confused with forgetting. If something causes real harm to us or someone we care about, then we are not likely to forget. Remembering can protect us, and that’s good. Forgiving is not the same as forgetting. To forgive is not to erase the past, but to keep the past from ruining our present lives. To begin to forgive is to lay down some of the burdens we still carry. “Life is sweeter, so much sweeter, since I laid my burden down,” we sang earlier. Forgiving is about letting go of pain that we’re holding too tightly. C. S. Lewis writes: “Everyone says forgiveness is a lovely idea. Until you have something to forgive.” I propose a different way of thinking about this. I even propose a different word. Instead of talking about forgiving, let’s talk about healing. Instead of talking about forgiveness of ourselves or other people, or asking others to forgive us, let’s look toward healing. Instead of asking, “Should I forgive this relative… or that friend?”, ask, “What can I do that might bring healing to this relationship or situation, or to encourage healing for another person? What can I do to bring healing to myself?” Top of Page |
Religious Humanists and Secular Ones From the sermon for UU Association Sunday, October 14, 2007 I would say that a religion is a set of beliefs, practices, and institutions. The diverse members of our many Unitarian Universalist congregations practice their beliefs, observe common rituals, and support and care for their institution. Many of the longer-term members of this Fellowship may not identify as religious, but I think they are. They are humanists, to be sure, but religious humanists. I can think of no other term for the commitment I’ve seen to their values and their congregation than a religious one. What’s the difference between a religious humanist and a secular one? A religious humanist goes to church! And a secular one has little use for it. A religious humanist says things like: this community has been my lifeline. A religious one says: the people in my congregation are a source of inspiration to me, and a source of love. A religious one stands up for humanistic values with the joy and commitment of any person of deep and sincere faith. The early members of this Fellowship established a pattern of devotion and care for their church home and congregational family. This culture lives among the current members—so many more people than the Fellowship had in the early years. I learned about this church’s culture of devotion and enthusiasm this on my first Sunday on the job. I rose early, reviewed my sermon, had breakfast, cleaned up, and headed over here. I arrived more than an hour before church, expecting to impress you when my car was the first one in the parking lot. Well, when I got here at 9:30 the lot was over half full. And one person was speeding off after having come to start the coffee. Volunteers and staff were setting up display tables. The choir was in rehearsal, the basement was buzzing with children, parents and teachers. The only latecomers we had were a few members and first time guests—by latecomers, I mean they arrived 10 minutes before the service. Such interest in the church, such curiosity and joy in seeking, such devotion, gratitude and care—I call these impulses religious. I say we’ve got religion! And it’s pretty darn wonderful. And to that I say, Amen. This congregation makes me proud to be part of our religious movement. In my view, the purpose of religion—good religion—is connection. We exist to connect with our innermost selves and with others. We stretch to connect with those who think differently as well as with those who think like us. We encourage connections with the natural world, with the spirit of life and the call to compassion. We help one another to connect with our personal courage and our imagination and hope. This is our work--religious work. |
What’s in a Church Name? From a weekly email to congregation members, November 2007 UU congregations have named themselves in a variety of ways, not all of which use the cumbersome terms for the two theologies (Unitarian and Universalist) that were the original, defining traits of this two-headed, two-hearted movement of liberal religion. Any congregation is free to name itself however it chooses to. There are historical and geographical trends, but not any rules. Of course, it is good not to get caught up in names, for it is the work that we do together that matters. But I think it’s interesting. We have 32 “parishes,” as in First Parish of Quaint Old Town, all of which are in New England. All over the USA we have 126 “congregations,” 101 “societies” (like First Unitarian Society in Minneapolis), 495 “churches,” and 277 “fellowships.” In the 1950s and 1960s the American Unitarian Association created the Fellowship Movement to establish churches throughout the continent. Most of them had no ministerial leadership and little music; they were small and remained so. MVUUF is one fellowship that’s changed, however, with growth in music, adult and child attendance, and professional ministry. (Other examples are the fellowship in Appleton, WI, where they have two ministers and 565 adult members, and the Eno River Fellowship in Durham, NC, with about 700.) Our kindred congregations include three each of “chapel” and “meeting house,” and one “temple” (designed by Frank Lloyd Wright for the folks in Oak Park, IL). There are 30 smaller, newer churches that call themselves something like the Bull Run UUs, though church in California recently renamed itself the UUs of San Mateo, and they are neither new nor small. I’m fond of the few older congregations named “All Souls Church.” For me this evokes the liberating messages of our forbears in faith, as well as our ongoing work of compassion, inclusion and the affirmation of the worth of every human being. Yes, what matters is the work we do together. Shalom! |
What Is Leadership? From the sermon on September 30, 2007 Leadership does not reside necessarily in bosses, officials, experts or authority figures. Leadership can reside in anyone. It can take many forms. Leadership is not about giving easy answers as much as it is about asking the right questions. This is the message of Ronald Heifitz, a professor at Harvard University. He’s the author of Leadership without Easy Answers. Leadership is not the same thing as having technical expertise. A technical expert fixes problems that have clear solutions. This is important in any enterprise. But leadership is different. A leader helps the members of an organization or a community face up to an adaptive challenge, helps them confront it and walk through it. By adaptive challenge, Ronald Heifitz means a dilemma with no easy answers. It’s a crisis or problem which requires members of the group to make hard choices, and to learn new ways of working together. Responsible leaders avoid making extreme, either/or statements and ultimatums. Responsible leaders try to keep a space open for new possibilities and new options. A leader asks questions, and listens, and speaks, and listens more. A leader helps us frame the problem and reflect on it. A leader takes responsibility, while also sharing it with others. . . . Leadership is as much about asking hard questions as it is about coming up with answers. It’s not about quick fixes. Leadership is about presence. It’s about showing up. Showing up is something almost everybody can do. Can you listen to the point of view of someone with whom you disagree? Then you can practice leadership. If anxiety rises as your community faces a dilemma, but you stick around, you are practicing leadership--you are adding a sense of order and hope for the future. If you find yourself a lightening rod for the anxiety of another person or a group, and instead of lashing out or walking out, you keep the attention on the important work at hand, you show leadership. If, in the midst of crisis and chaos, you can invite others to take some time with you in reflection, you will practice leadership. Occasionally I hear someone say, “I’m not a leader; I’m just a facilitator, or a coordinator.” I disagree! Facilitating the participation and work of others is a form of influence on others, and it is leadership. When you draw a community’s attention to an issue of importance, you exercise leadership. When you ask a question to help others to frame their priorities, you are leading. Even when you feel anxiety, if you can stay engaged as your group is dealing with the challenges, you are leading in a quiet but powerful way. It is leadership to help a group notice its blind spots and consider new perspectives, even if by asking timid questions. When you speak up, even if your voice trembles or your knees knock, you exercise leadership. Edward Everrett Hale said, “I cannot do everything. But still I can do something. And because I cannot do everything I will not refuse to do the something that I can do.” Can you can help another person to speak up? Can you can make space in a group for a differing voice to be heard? If so, that’s leadership. If you can invite someone to a meeting, ask them to pitch in and help, or show them where the signup sheets are, you can practice leadership. You practice leadership if you can raise questions and then stay around to hear the responses. None of us can do all these things all the time or in every situation. I know I cannot. But sometimes we can, and it can make a difference. Leadership belongs to those who show up, listen, speak up and stick around. Let us give thanks to the leadership that rests in our own hands, our own minds, our own hearts. Let us give thanks for those who help us to bring it forth. |
My Thoughts About Stewardship Fellowship Website exclusive, November 2007 The stresses of money, materialism, scarcity, poverty, and rapid economic change are significant spiritual issues. I define stewardship as one’s response to the abundance of life, the needs of the community and the world, and the temptations of our culture. For good or ill, one’s response to such things is a religious one. This belief underlies my attention to stewardship and financial affairs in congregational life. I would be happy to be in a congregation with unlimited money, no disagreements about budgeting, no stress in pledging, and never a financial crisis. Wouldn’t you? But that is not the world we live in. Money is a relational phenomenon. Being in any relationship will raise questions of differing perspectives, values, needs, and commitments. Church finances give all of us opportunities for growth and change. |
On Pledging Financial Support From a letter for the Newcomers’ Orientation: A pledge is a promise or a commitment to give over a specific time period. Our fiscal year goes from July through June, and the pledge drive for the next fiscal year begins in March. Some people pay their pledges on a monthly basis, some ever quarter, and some pay a pledge all at once for the year. How much is an appropriate amount to pledge to support the mission, maintenance, programs and staff of the congregation? Deciding on the amount of your pledge is your decision, but these are my suggestions. I encourage Unitarian Universalists to work toward giving a total of at least 10% of their annual income to organizations that promote their values and serve the greater good—one of which would be their church. In recent years I’ve pledged about 7% of my income to my congregation and about 5% to other institutions, causes, and campaigns. The current fiscal year’s pledges to MVUUF range from $100 to $8,000, with an average annual pledge of $1,500 per pledging household. This is an economically diverse congregation. This diversity is what it means to be part of a community. Contributions of all sizes are valued and appreciated. Some can afford to give more than the average, and some less. Indeed, some of us pledge more to our churches because we know others cannot. Please know that if your financial situation should change (for better or for worse), it is quite appropriate to revise your pledge (either down or up!) by notifying the treasurer, finance chair, or the minister. Your pledge is your decision. Please choose an amount that feels right. |
Your Next Minister and Your Involvement in the Larger Community and UU Movement This is an area of growing interest at MVUUF, judging from my Listening Circles and the Search Committee Conversations. Here are my reflections. Aspects of ministerial leadership often include the tasks of connecting, informing, training and encouraging church members to pursue opportunities for external service as well as personal transformation. It is up to each church to clarify how much support it wants and how much it would mean to the congregation to have the minister involved, or not. What is your vision for MVUUF’s involvement in the community beyond its walls and in our larger religious movement? Locally this can include the provision of services to those in need, interfaith cooperation and understanding, volunteering in schools or youth programs, social action organizing, faith-based advocacy for low-wage workers, sexual minorities, and church-state separation. If we want to change the world, UUs should start locally, where we have the most knowledge and best leverage to make a difference. Denominationally, our ministers and lay leaders can provide leadership to committees and conferences of the Prairie Star District, various committees and training programs of the Unitarian Universalist Association, support for and involvement with the UU Service Committee, and providing financial support and leadership for our two UU theological seminaries. Many UU churches have Partner Church relationships with historic Unitarian churches in Romania, Hungary, the Philippines and the Khasi Hills of northeast India. I’ve been enriched by such involvements—before seminary and since then. I found many of my close friends in such work. I can’t imagine not doing it in my next called ministry. But this is not the case with all parish ministers! Some stay close to home, not even going to district meetings, collegial support groups, or continuing education. Some are very involved outside their church, but apart from the congregation. Minister and members “do their own thing,” but separately. I’ve heard stories of some UU church boards that, in a controlling manner and inward focus, forbade their ministers from denominational service. It must be uncomfortable to hold on so tightly. In Sunnyvale, California, I supported members in connecting with our overseas Partner Church, and several of us made a pilgrimage to Romania. I recruited members to attend leadership programs, camps, and assemblies in the District and the UUA. I invited some to get involved in a county-wide Interfaith Council in support of low-wage working families. In my solo roles, I’ve been a grants panel member for the Fund for a Just Society and the treasurer of the national UU Ministers Association. (Not all at the same time, mind you!) It’s up to you and your Search Committee to discern how, and how much, MVUUF is called to involvement, service and transformation beyond these church walls. Top of Page |
Sunday Services in Summer 2009? Some Possibilities for Consideration at MVUUF Ideas from the Interim Minister In the past few months I’ve invited a number of lay leaders and staffers to consider the opportunities MVUUF could have in the months of June, July and August. MVUUF is a church of energy, creativity, and a depth of caring among its people. Sunday appears to be a joy to its members, not an obligation. Why not keep a good thing going? This is what’s going on elsewhere in UU land: Most settled ministers preach about 30-33 times a year, which assumes year-round services. Most UU churches of all sizes nowadays have some kind of service in the summer, including fellowships smaller than this one. Summer services can give a more relaxing and less crowded way to be in community. Typically in summer you can expect 50% of a non-summer service attendance. This enables churches with double services to revert to a single service in summer, which can be a nice change of pace. I spoke with our Office, Music and Religious Education professionals about the possibilities and challenges of considering this. In January the Board of Trustees and I engaged in an extensive discussion. While open to the possibilities, the Trustees concluded that with so much going on right now there is not enough time left to plan for this summer. Hence, they decided the last regular worship service will be June 8, unless particular committees come forward to take responsibility for special services on specific dates after that. This decision avoids the stress of trying to arrange and budget for all that might be needed by summer, including (if desired) finding ushers, refreshment hosts and other volunteers, and conducting publicity within and outside the church. Given the importance of offering programs of sufficient quality for adults, youth, and children (whether they be regular members or new visitors), it makes sense to not rush through the planning stage. Consideration for the summer of 2009 could begin luxuriously early in the fall. With future conversations in mind, here are my thoughts about the opportunities this holds for MVUUF as it seeks to minister to members and potential newcomers. Growth: You could gain new members, hang on to newer ones, and help everyone grow in commitment to MVUUF. August is one of the typical months when people new to an area and parents with children check out congregations. MVUUF has a New Member Ingathering Ceremony in April; I’ve heard from some members that it seems odd to expect newly committed UUs to suspend their enthusiasm so soon. The offering on summer Sundays would give more people an opportunity to give, and might help others maintain their pledge commitments. For those snow birds who go south in the winter, the summer might provide more of an anchor to MVUUF. Program Opportunities: This facility is a beautiful resource; it now is unused for a number of Sundays. Making use of it in the summer might allow for more children’s and adult religious education, more lay or guest speakers, and a better use of professional ministry, especially if MVUUF decides on full-time ministry. The UU churches I have belonged to or served make creative use of their summer worship services and of the fact that more activities can be done outside, such as in parks. It is important to offer meaningful and sustainable children’s programs, and this can be a challenge. Some churches hire teachers, college students or seminarians to design a one-room-schoolhouse course for the summer with a coherent theme (cultures of the world, social action projects, and Harry Potter programs are popular). Some enlist or even hire RE teachers to organize a one-size RE program (lots of curricula exist) and then sign up other volunteers to assist for one Sunday each. Some church youth groups attend worship services, others gather for their group meetings, and some disband to catch up on sleep. At my former church I led or co-led a number of interactive, all-ages services during summer months, among other parts of the year. This removes the need for a full schedule of children’s programs. Most popular have been “Tee Shirt Theology,” “Summer Garden Exchange,” “In Praise of Clowns,” “UU Hymn Sing,” “Fizzy Water Communion,” “Blessing of the Animals,” and “Stump the Minister.” Versatile volunteer musicians usually were available for hymns and special music. Summer refreshments did not have to be as upscale or overwhelming to provide as in other months. But greeters and ushers are important, for some first-time guests do visit churches in the summer. Community and Continuity: Why go to all this trouble? (Well, it doesn’t feel like trouble to me; it’s been energizing in the past.) The main reason, I think, is that people’s needs for a worship service and other aspects of the ministry of a caring community do not follow a nine-month schedule; they happen all the time. This may be especially true in the case of newcomers seeking a church home. For those of us already here, it can be reassuring to have the continuity of church and know that our community is available. Recall that 13 people died in a Minneapolis bridge collapse in early August 2007. Hurricane Katrina struck the U.S. in the last week in August 2005. Shared ministry means not so much sharing power or sharing chores as it does seeing what a congregation has to offer to those in its ranks and the world beyond church walls. I have submitted this for MVUUF consideration out of the spirit of abundance and possibility, and encourage you to further conversation with one another. Temporarily yours in service, Roger Jones, Interim Minister Top of Page |
What Are a Minister’s Professional Expenses? Every church budget includes a line for professional expenses, which are different from items like health and life insurance. In a corporate setting, a department might have budgets for travel, entertainment, supplies and subscriptions. For a parish minister it’s all lumped together; the minister requests reimbursement for the various expenses. For professional expenses, the UUA recommends budgeting at least 10% of the amount budgeted for salary and housing. Typical expenses include books, magazine and newspaper subscriptions, and professional dues. I’m part of the UU Ministers’ Association, Liberal Religious Educators’ Association and UU Musicians’ Network. Other costs may be robes and stoles, technology (my laptop is still hanging on after three years), continuing education and professional development conferences, management coaching, collegial retreats (the Prairie Star District UUMA does one in October and one in April), and entertainment (such as when I treat a work-related guest to a meal). Mileage for the job (other than to and from the workplace) is reimbursed at the IRS rate. Other costs may include mileage or air travel to ministerial ordinations or installations and building dedications (like Duluth’s next year). Or a March on Washington! Of course, not all these things happen every year, but the 10% budget gives a minister the flexibility to take advantage of professional opportunities. Your next minister, for example, might want to do D. Min. degree work at United Seminary in New Brighton, learn how to do spiritual direction, or take a fundraising workshop. If new to ministry, he or she might attend a UUA new ministers’ startup conference. One summer I accompanied eight parishioners on a two-week pilgrimage to Romania to visit the Hungarian-speaking village of our partner church and to see the historical sites of Unitarianism in Transylvania. For three years in a row in northern California I attended a five-day silent retreat with instruction in Buddhist meditation. One winter I took a preaching seminar. In May I’ll attend the ecumenical Festival of Homiletics. It’s in Minneapolis this year, so I save on lodging. Every district in the UUA has an annual conference in April. The Unitarian Universalist Association General Assembly takes place in June, and ministers have delegate status. The GA is preceded by the annual meeting of the Ministers’ Association and a day of ministerial continuing education--in 2007 our presenter was Jeremiah Wright, now famous as Obama’s pastor! I save expenses at GA by sharing a hotel room, but your future ministers may have spouse or kids in tow and need to pay for the whole room themselves. Please know that interim and settled ministers appreciate your generosity and the resources you provide for us to develop professionally, deepen spiritually, and stay connected to our colleagues in ministry. Your support makes a difference! Yours in service, Roger Jones Top of Page |
| The Shoulders of a Sunday Service The word worship comes from Anglo Saxon roots meaning “to shape things of worth.” When we come together in worship, we bear witness to that which is of ultimate importance—our ideals, hopes and commitments. In word and in music, we give voice to our values. In times of silence and togetherness, we make space to let new insights emerge within and among us, and to be comforted by the presence of others. In Listening Circles and individual comments it’s been clear that there are many preferences for what gets packed in a Sunday service. These expectations are diverse, sometimes conflicting. There is no unanimity, except that it is an important hour in the church’s life and ministry. (Let’s remember that while adults worship “upstairs,” important cross-generational ministries are also going on “downstairs.”) The shoulders of a service are bearing a lot weight at MVUUF. These are some of the expectations that I see are packed into that hour: celebration, stimulation of thinking, broadening of perspectives, celebration, silence, solace, invitation to personal deepening and reflection, musical inspiration, some content similar to that of adult religious education courses, volunteer participation, building a sense of connection with the minister and one another, dissemination of news, exchanging pastoral concerns and support, acknowledging guests, understanding our heritage, learning about the issues and needs of the wider community, promoting intimacy, personal self-expression, and discussion of church business. That’s a lot of weight! There is also a monthly Story for All Ages. All of these categories are the typical work of a church as a whole. But there are focused ways a church can attend to such goals effectively. Not everything needs to happen in that sacred hour, and sometimes it’s a disservice to a topic or a speaker to be limited to 20-25 minutes. MVUUF already has replaced spoken announcements with a Silent Announcements insert and brief Community News. You have expanded the offerings of Adult Religious Education, and the women’s and men’s group programs are strong. There is excellent music on Sundays plus two concerts a year and a music minister who encourages development of individual musical gifts outside of Sunday. Many small-group discussions and study groups can promote connection as well as learning (as the Living a Call group can attest.) You have activities for fun, support and fellowship. As MVUUF has grown, these have expanded. There is at least one monthly adult discussion before church devoted to weighty matters. Some asked recently: Why not something every Sunday? Why not before church and after church? As time is available on my calendar (and MVUUF’s) this spring, I hope to offer a few such forums. I invite us all to consider how MVUUF can meet some needs more deeply and broadly by expanded offerings outside of Sunday, rather than asking for the shoulders of a service to bear so much weight. Let’s consider, instead, what’s at the heart of a Sunday service Top of Page. |
| Terms of Ministry Each human being has a calling. The shape of one’s calling may change over time; so may one’s embodied response to that call. One may feel called to rear children but for various reasons express that call as a teacher, mentor or foster parent. A person called to religious leadership may go through the requirements for credentialed, ordained ministry and search for a placement, or may decide to look upon secular work or volunteer lay leadership as their personal ministry. Congregations have callings too—ways that they put their gifts to use to meet the needs of members and of the larger world. A congregation may extend a call to an ordained minister, inviting that professional to settle with them for an ongoing relationship. Your search committee will market MVUUF in the most honest and appealing ways it can, and will evaluate applicants thoroughly. (Believe me, it’s exhaustive, and exhausting.) It will present a candidate for close and mutual inspection, conversation; you’ll vote to extend a call (or not). A called relationship is set forth in a written agreement and a covenant of expectations for one another. A call is ended when the minister resigns, retires, dies, disappears or goes to prison. Also, church members may discharge the called minister by vote at a meeting called for that purpose. Interim ministers are hired by the board, not called by a congregation, to do specific transitional tasks (see Interim Ministry) for a limited term of one or two years. Consulting ministers are likewise hired, not called. Often seen in smaller churches, such part-time consultants work on a year-to-year contract on limited, specific tasks. MVUUF has the nearly unique added feature of a long-tenured music director--a lay professional whose deep commitment and gifts you recognized in 2004 with the honorary title of Minister of Music. What’s your calling as a human being… and as a UU? What’s this congregation’s shared calling? Underlying every conversation here about calling a settled minister are deep questions about who we are, what MVUUF is, and what it is becoming. Top of Page |
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