See 1:25. Not so flattering to the unstated Unitarian publishers of this paper, but there’s some comfort in knowing nineteenth-century Universalist papers were (as I remember from long-ago) generally respectful of Catholic immigrants. And promoted toleration of Mormons.
In the joint Unitarian and Universalist 1937 Hymns of the Spirit the shorter communion service has a provision where “there is to be no distribution of the elements” “the communion being wholly symbolic.” I’ve never seen this ever done myself; has anyone?
You know: the minister who established liberal religion in New Orleans, and in his day served, like Thomas Starr King, as a bridge figure between the Unitarians and the Universalists. He has no Wikipedia article; a fact I discovered when I read about Judah Truro, himself an interesting figure.
This is exactly what I cried aloud — unironically — when I first saw the Standing on the Side of Love clergy shirt. Hideous and sectarian. Speaks of deep inauthenticity. Clericals are not a costume to be pulled out for dramatic effect, and certainly not shock value.
This is an outline of Service Eleven from Hymns of the Spirit, previously mentioned. I’ve removed a couple of prayers, including the litany, written by Von Ogden Vogt, and which are probably copyrighted. More about what it means later.
The Service may begin with a Chorale, an Introit, a Processional Hymn, or with selected Sentences.
Prayer of Confession,
by the Minister and people:
[in full, deleted here]
The Lord be with you.
And with thy spirit.
Praise ye the Lord.
The Lord’s name be praised.
Hymn or Anthem
Then the Minister may say:
Here endeth the reading of the lesson.
by the Minister, the responses to be said or sung by the people:
Let us pray. O Lord, show thy mercy upon us.
And grant us thy salvation.
O God, make clean our heart within us.
And take not thy holy Spirit from us.
[Bidding collect, then litany with sung response.]
Organ Devotional Interlude
ending with the music of the following chant.
Now unto God, the unseen fount of all our life,
And source of all wisdom and strength,
Be glory and majesty, dominion and pow’r, forever and ever. Amen.
Act of Affirmation
to be said by the Minister and people, standing.
[In full, here deleted. Not familiar to me.]
Blogs come and go, but I miss very few of those that vanish. Donald Wilson — a Unitarian Universalist, a handy fellow, kilt-wearer and Michigander — was one. Following him on Twitter wasn’t quite enough.
But good news: he’s back, with a hope of old posts being restored. Do encourage him.
Another phone-typed blog post as I wait for my bus to church this morning. Yesterday I wrote that one service was unlike the others. This is incorrect: there are two. In the editor’s words:
The first five services are of a traditional type, based upon forms long familiar, but printed with greater detail and choice of content. The Sixth to the Ninth Services follow a similar but simplified sequence of events, and are ethical in tone, as are the Tenth and Fourteenth Services. The Tenth and Eleventh Services follow a somewhat different pattern, which has proved acceptable in some churches. The Twelfth to Sixteenth Services are for use at Christmas, Easter, a Spring Festival, Thanksgiving Day or Harvest Festival, National Anniversaries or a service for International Peace. For other special occasions, — Whitsunday [Pentecost — ed.], All Souls’, Children’s Sunday, etc. — the usual order of service can easily be adapted by the use of appropriate scripture and responsive readings, and of prayers selected from the section entitled Additional Prayers and Collects.
Two issues come to mind. First, that Hymns of the Spirit is essentially a Unitarian project that the Universalists joined, as evidenced by the list of miscellaneous services core to the Universalist calendar. (Did the publishers fear low Universalist adoption?) See also the set of hymns at the back that “do not enter into the general scheme of the book. ”
But that’s the past. Consider instead the opportunity. So often, an old mode of worship is judged poorly as if it were an anthology of elements. But a service also includes a framework, directions, themes, and the provision of options. These are also valuable in discerning the liturgical theology of a church and tradition. (The physical space and use of light, sound and artifacts too.)
Which brings us back to Service Eleven to consider for rehabilitation in the New England tradition of liberal Protestant churches.
The old 1937 joint Unitarian and Universalist hymnal, the Hymns of the Spirit had orders of service and liturgical elements that I suspect were well used through the 1960s and 70s, with use continuing til today.
You could divide the services into clearly Christian, something other than Christian but familiar and services for holidays and special occasions.Â Leaving the holiday services aside, I was pleased to discover that all but one of the other services walked down the well-established path of Morning Prayer with Sermon, with its origins in the Elizabethan prayer book. The not-Christian services were (on the whole) simpler, and the Christian services had the — or rather, a — litany preceding the collects,Â but the lineage is unmistakable. Certainly to the Episcopalians and others heralding to the same tradition — optional Presbyterian service books come to mind — since Morning Prayer and Sermon would have been the default service back then.
Which should make me happy? Not quite. Morning Prayer and Sermon is a hybrid affair, and the sermon feels like an indigestible afterthought.Â But with really good music and a careful preacher it functions like a stimulating alternative to Evensong. Alas, I have small congregations with little access to fine music in mind. More mission post than cathedral.Â
For these, the service which was the exception might help. More about that next time.
For the record,Â I’ve written this on my phone with the WordPress app — a first for me.
Unitarian Universalist blogger Plaid Shoes (Everyday Unitarian) is frustrated by the lack of Unitarian Universalist-produced bible study material and got helpful suggestions from commentors.Â Dairy State Dad followed up, but otherwise there haven’t been any follow-on blog posts so far as I’ve seen. And I have an idea or two.
I understand the concern, but I’m notÂ aggravatedÂ in the same way. For one, there are some denominational materials produced — if you go back a few years — particularly considering the thin demand for the resources and the high cost of producing good ones. Also, to a large degree, denominational materialsÂ have given way ecumenically to joint projects. And perhaps even more to the point, adult bible studies are often conducted without step-by-step lesson plan. That’s where I would start, or more accurately with a copy of Walter Wink’s Transforming Bible Study (which was popular when I was in seminary) or another guide on leading bible study itself.
I’d askÂ potentialÂ class members why they want to study, and commission one or two willing persons to learn enough about some basic concept to teach a class that’ll bootstrap further discussions and more self-directed study. Consider four different orientations a class could take:
- better understanding how the Bible came to be as a literaryÂ artifact, and its influence in culture.
- making peace with emotionally difficult passages of scripture, or how certain passages have been used in class members lives.
- examining the claims made by biblical figures and themes on personal and political behavior.
- touring the Bible for poetic and inspirational selections.
I’d try to organize five or six sessions around that and then disband or re-commit to another phase or theme. Or even a book study. But if the group is very unexperienced with the Bible, I’d start with the sessions about the Bible as an English document.
- a review of leading English translations
- films (television, music) that depict passages from the Bible
- a how-to session about the general sections of the Bible, the genres they’re written in and the tools andÂ apparatusesÂ (maps, concordances) that of often bound with the text.
And of course, plenty of time to ask open-ended, judgement-free questions about what people want to know and learn.
I wrote this three years ago, and on March 1, 2014 — for some reason, perhaps Google searches — it was the number one item read here. So I thought I’d give it some attention.
I’ll keep this short.
I have a maxim I live by: if something you desire or rely-on continues to fail you, hurt you or inhibit you, get rid of it. The initial pain is nothing like the eventual relief. A collorary: you can’t change some situations, and eventually you’ll wonder why you thought you could.
I keep running into this phenomenon with Unitarian Universalists, in no small part because there’s so little choice. Most areas have a single Unitarian Universalist church. There’s only one functioning denomination (and a few independent movements, which I shall discuss in coming weeks) and its theological breadth seems narrower than when I joined my first church some quarter-century ago. There’s an implied bargain: accept the status quo, or leave. But don’t you dare make a fuss on the way out. Certainly, on the Christian end, the United Church of Christ has been the winner in that bargain.
I was a member of the Unitarian Universalist Christian Fellowship — and this is the first time I’ve mentioned this in public — because it was the only game and I had fond memories and friendships, but I let my membership lapse because its offerings were skimpy and quietist, and its direction haphazard. I let my membership in the Unitarian Universalist Ministers Association lapse because its programming was never directed toward my professional needs or station, never offered meaningful services, not to mention being shockingly expensive. And I’m more-than-usually weary of the Unitarian Universalist Association itself because it confuses busyness with services, and the current leadership — well, some — is engaged in a power-centralizing campaign. Monopoly, with appeals to emotional and professional dependence (perhaps not so much with the UUCF), makes for a bad bargain at the grassroots. If I hear covenant used as a coded message to clam up and step back in line, I’ll scream so loud that Cotton Mather will rise from his grave. I didn’t come to Unitarianism or Universalism for its threadbare institutions or the opportunity to conform.
I still think we can do better. But not if there’s some existential fear that, without current Unitarian Universalist institutions — I’m thinking of the appeals surrounding Meadville-Lombard, but not exclusively — the whole movement will drift into the Void. Indeed, I think we would fare well without some. Call it a Lenten meditation on self-reliance, and to a degree, self-respect. We can do better.
And I gather some people have figured this out, when I read Bill Baar’s comment in a recent blog post where he states that “I’m aware [that some districts] are contemplating a life post UUA.” Or when I read Unitarian Universalist minister and blogger Elz Curtiss in the comment following or at her blog, Politywonk, lay out the moral and historical situation from the Unitarian side.
Just keep telling yourself we can do better and remember it needn’t be with what we have now.