A Khan Academy for religious education

In one of the “lightning talks” in today’s session of the Religious Education Association annual meeting, Dr. Eileen Daily of Boston University’s School of Theology posed some questions about how the pandemic is going to change religious education. One of the questions she asked is whether this is an opportunity to reach out to the “nones,” those who are not affiliated with organized religion (remembering that many of the “nones” are “spiritual but not religious”).

A few hours later, I was in a small group conversation with some scholars and practitioners, and we wound up talking about online learning — not surprising given that the pandemic has driven both the academics and those of us working in congregations to doing all our teaching using distance education techniques. I posed the idea that a nonprofit structured like Khan Academy, but devoted to religious education, could be a worthwhile project. Then the conversation moved on….

But I’ve been thinking about that idea since then. What if there were a Khan Academy for online religious education? I could envision three main curricular areas such an entity could address: (1) religious literacy, including resources to introduce young people to the wide variety of religious expression in their community and in the wider world; (2) skills associated with the practice of organized religion including leadership in nonprofit membership organizations (voluntary associations), social justice organizing, group singing, etc.; and (3) building community including building both interpersonal skills (social skills) and intrapersonal skills (self awareness).

I’m leaving out a fourth major curricular area: the kind of “faith formation” that is instruction on how to participate within a specific religious or denominational tradition. Should a nonprofit producing interreligious learning material produce this kind of faith formation? Well, no — if we’re trying to serve the “nones” as well as though affiliated with organized religion, denominational faith formation will not be a central concern. But what if we think big? If this nonprofit is designed from the beginning to scale up (think: Khan Academy), and if this nonprofit builds expertise in delivering online religious education, then when it grows in size and expertise the nonprofit will eventually becomes able to enter into partnerships with various religious groups to produce this kind of faith formation material.

So what are the funding sources for this nonprofit going to be? I think at the beginning, this nonprofit is either going to be the brainchild of someone like Sal Khan, and inspired charismatic leader with the skills to create content and then bring other people into the project — in this first case, the project is self-funded until it gets big enough to scale up — either that, or it could be hosted by a university that has both experts in religious education and some level of IT support (but if such an organization starts in the academy, I would hope that the plan is to quickly spin it off as a separate nonprofit). Then as the nonprofit grows, because it’s not tied to a specific religious organization, I would expect that a substantial part of the funding would be grants from philanthropic organizations. And why not target Big Tech for grants? — using research that shows that religious literacy can reduce religious bullying and religious violence, you could make a pretty compelling case that this kind of education is important and worth funding.

I’m sure others have already come up with the same idea. And who knows, maybe there’s already such an organization out there….

Possum presents: Halloween costumes for stuffies

Possum, Packrat, and Dr. Sharpie — er, Queen Sharpie — present photos from UUCPA kids showing their stuffies in Halloween costumes. Whose costume is best? Queen Sharpie has an answer…. (Updated version of the video, with three more stuffie costumes.)

Click on the image above to view the video on Youtube.

Complete text of the video is below the fold….

Continue reading “Possum presents: Halloween costumes for stuffies”

Downside to decline

The report by the Unitarian Universalist Association’s Commission on Institutional Change puts it starkly: if Unitarian Universalists don’t figure out how to become less white, we will die out (because: demographics).

Fair enough. But we’re seeing rise of the “nones,” people who have no religious affiliation, and so maybe it’s time for organized religion to die. If it’s time for organized religion to die, why should we care?

In a recent article titled “White Christian America built a faith-based safety net. What happens when it’s gone?”, Religion News Service has an answer to this question:


“The growth of the so-called nones doesn’t mean that belief is disappearing, but ‘loosely organized spirituality’ among people who have few ties to each other lacks precisely the organization that can marshal thousands of key volunteers.

“‘They don’t congregate,’ [Brad] Fulton [associate professor of nonprofit management at Indiana University] said. ‘And that is the key thing.’

“Religious congregations, on the other hand, he said, ‘ask people to give once a week, week after week. They tell people about volunteer opportunities once a week, week after week. There is no other social institution like them.’

“In some ways, the infrastructure of religion matters more than the spiritual part. The so-called nones, at least for now, can’t replace that.

“‘There is some upside to organized religion that has very little to do with religion,’ he said. ‘They have a great mechanism to bring people together. It is really hard to identify an organized secular equivalent.'”


This is not far from what Unitarian theologian and sociologist James Luther Adams said in the mid-twentieth century: congregations function as voluntary associations. And congregations provide real and tangible benefits to society.

Another point worth noticing here: Fulton, a scholar of management, says that what congregations do — that no one else does — is to congregate, “week after week.” The loose networks created by social media (so far at least) don’t do this, so unfortunately we can’t expect social media networks like Black Lives Matter to fill this void.

Sacred myths of Abrahamic religions, parts 1-3

Three video lecturettes on the shared myths of Abrahamic religions. I’ll include links to all three videos below the fold, followed by texts of the talks.

Some of the books referenced in this video series:
“Cosmopolitanism: Ethics in a World of Strangers,” Kwame Anthony Apiah (W. W. Norton, 2006)
“J.B.: A Play in Verse,” Archibald MacLeish (Houghton Mifflin, 1958)
The children’s story books are:
“Bible Stories of Jewish Children: Joshua to Queen Esther,” Ruth Samuels (Ktav Publishing, 1973)
“The Pilgrim Book of Bible Stories,” Mark Water (Pilgrim Press, 2003) “Goodnight Stories from the Quran,” Saniyasnain Khan (Goodword Books, 2005)

Continue reading “Sacred myths of Abrahamic religions, parts 1-3”

Obscure Unitarians: The Franklin family of Palo Alto

The Franklin family of Palo Alto included Edward Curtis Franklin, expert on nitrogen compounds and professor at Stanford Univ.; Effie June Scott Franklin, professor of modern languages at the Univ. of Kansas; and Dr. Anna Comstock Franklin Barnett, physician and professor at Stanford Medical school. They were all affiliated with the Unitarian Church of Palo Alto (1905 to 1934) at one time or another.

Family tree showing two generations of Franklins
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Akhenaten, part one

There used to be a Unitarian curriculum on the Pharaoh Akhenaten, purportedly the first monotheist, maybe the first unitarian. This is my take on the Akhenaten story….

Click on the image above to see the video on Youtube.

As usual, the full text of the script is below.

Continue reading “Akhenaten, part one”

The wild diversity of Christianity, part two

This second video in the two part series explores Christian diversity in the U.S. through Christian music, touching on everything from Christian K-pop to Primitive Baptist hymns to Mainline Protestant choral music to an AME Zion hymn choir — and more. The people who write, perform, and listen to this Christian music come from widely divergent religious perspectives, and very different cultures and ethnicities, and the musical diversity covered in this video should challenge anyone who thinks Christianity is a monolith.

(A disclaimer that will be obvious to my Unitarian Universalist readers: I’m looking at Christianity from the outside; Unitarian Universalism can no longer be considered a Christian religion, it is now quite firmly post-Christian — and whatever that means, it definitely isn’t Christian, though it is related historically.)

Click on the image above to go to the video on Youtube.

Below is the text I was looking at while making the video (but I deviated from the script more than once). The videos from the associated Youtube playlist are embedded below.

Questions that are implicit in the video: How do you define the boundaries of a religious tradition? What makes a piece of music Christian — Christian text, Christian performers, Christian context, Christian intent behind the music, Christian musical genre, or more than one of the above, or all of the above? What are the boundaries between culture and religion? — or are culture and religion somehow intertwined? How can we listen across religious and cultural boundaries? — what do we have in common, and how do we get past what we don’t have in common?

Continue reading “The wild diversity of Christianity, part two”

The wild diversity of Christianity

A short (5 min.) talk for an adult class in which I talk about some stereotypes of Christians, and then suggest listening to the wild diversity of Christian music as a way to get past the stereotypes to begin to understand something of the wild diversity of the Christian religion….

Click on the image above to take you to the video.

Below is the uncorrected text that I was reading from (I diverged from the text a bit, but this is most of it):

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A history of UU clergy sexual misconduct

Loré Stevens won the Unitarian Universalist History and Heritage Society’s History Research Prize for Future Leaders this year. The title of her paper was “‘Strong at the Broken Places’: A History of the First Unitarian Universalist Church of Nashville, 1992-2019.” Some of my readers will remember that during the time from 1992 to 2019, instances of clergy misconduct were uncovered at the Nashville UU congregation.

Now Deborah Pope-Lance has gotten permission to host this paper on her Web site, here — you’ll have to scroll down past some other papers and essays on clergy sexual misconduct to find the link.

Highly recommended reading for anyone who wants to know more about the history of U.S. Unitarian Universalism in the past 25 years, or for anyone interested in the recent history of feminism in religion. If you think Unitarian Universalism has made lots of progress in becoming a feminist movement, you’ll be depressed by this paper. On the other hand, if you’re one of those who (like me) has been incredibly frustrated at how little attention has been paid to the intertwined issues of sexism, patriarchy, and clergy misconduct with Unitarian Universalism, you’ll be relieved to read this exposé of the abuse of power by male clergy and how influential and powerful people within Unitarian Universalism have covered it up.

I’d even say I was delighted to read this paper, not because I’m delighted by clergy misconduct, but because I’m delighted that this subject is finally getting the attention it deserves from historians and others. Thank you, Loré Stevens. Thank you, UUHHS. Thank you, Deborah Pope-Lance for hosting this paper online.