What’s happening at Willow Creek?

The sixth-largest church in the U.S., Willow Creek Community Church, with an average weekly attendance of over 25,000 people, continues to be rocked by the sexual misconduct scandal involving its founding pastor, Bill Hybels.

Hybels was due to retire in October of this year. However, faced with a growing number of allegations that he engaged in sexual misconduct with multiple women over a period of more than a decade, Hybels abruptly departed from Willow Creek in April.

And today, the evangelical publication Christianity Today reports that Steve Carter, one of Hybels’s “heirs,” has resigned from Willow Creek. Carter announced his resignation on his blog, where he says in part:

“Since the first women came forward with their stories, I have been gravely concerned about our church’s official response, and it’s [sic] ongoing approach to these painful issues. After many frank conversations with our elders, it became clear that there is a fundamental difference in judgment between what I believe is necessary for Willow Creek to move in a positive direction, and what they think is best.”

Dramatically, this post is time-stamped mid-day Sunday, and Carter says that he did not appear at Willow Creek today, though he was scheduled to do so: “I wish I could appear before you to say goodbye. I wish I could tell each of you, personally and individually, how much I treasure the time I have been able to serve you. But it would be misleading of me to stand on that stage as if presenting a unified front. I defer to the wisdom of the leadership of this church, so I must stand aside.”

So why did Carter step down now? Back in July, the governing body of Willow Creek — the “elders” — issued public apologies for the way they handled the misconduct allegations against Hybels, as reported in the Chicago Tribune.

Perhaps Carter wanted to elders to go further than they were willing to go. Or perhaps — well, we could speculate for a long time, and not come to any firm conclusions. But I’ve had my own experience serving a (much smaller) church in the midst of allegations of misconduct against a previous minister, and I’ve talked with a number of other ministers who have been in that same situation. And if you’re a clergyperson in a congregation where there are credible allegations that your predecessor engaged in sexual misconduct, you’re going to be in the hot seat. You’re going to be caught between people who want to forget about the whole thing, and people who demand a full investigation and retribution. You’re going to worry about the many quiet people who are coming to church with big problems of their own and don’t want to have to get embroiled in a messy conflict that they feel dosen’t concern them.

I have found such congregations to be very interesting places in which to do ministry because you’re all grappling with big moral and ethical questions, and you’re all facing up to primal emotions like shame, guilt, and fear. These are places where we can all become aware of the limits of human organizations, and figure out how to hold each other accountable for the inevitable moral lapses we all make; figure out how to make promises to one another, and what to do when, inevitably, someone breaks those promises.

At the same time, such congregations can be exhausting places for clergypeople to work. And sometimes clergypeople find that the congregation wants them to make moral concessions they aren’t willing to make. Who knows the actual reasons why Carter resigned — but it can’t be easy for him, or for people at Willow Creek who liked him.

This is a news story that’s worth following for anyone who cares about congregational life — it’s not often that we get this much of an inside look into a clergy sexual misconduct story. And it’s maybe a chance to learn, in case we find ourselves in this kind of situation some time in the future.

Update: Warren Throckmorton reports on August 8 that lead pastor Heather Larson is resigning from Willow Creek; and by the end of the year all the elders will also step down. Throckmorton says: “The news of the elders and Ms. Larson stepping down was greeted with loud applause from the members of Willow Creek gathered in the meeting.”

More on this story:

Statements from two accusers here. (And thank God for the #MeToo movement; I have to think that has empowered at least some of the accusers to come forward.)

How John Ortberg, another male megachurch pastor, set a good example by calling out Hybels and Willow Creek Church — story here.

The Christian Feminism Today blog has some interesting comments here.

Finally, an interesting analysis by Mike Insac, “Why Churches Disbelieve Victims and Believe Pastoral Abusers” — Insac writes from a Christian “Biblical egalitarian” point of view, but theology aside, what he says applies to a wide range of congregations.

Boomers, step away from the power structure so no one gets hurt

The discussion was getting out of hand on this post, so I removed it…,

Update, July 24, 2023: I was recovering from a pulmonary embolism when I wrote the original post. Even though I received supportive comments from Millennials, the hostile comments from Boomers began to hurt my health. I’ve written far more controversial posts (e.g., posts about clergy misconduct) — but this was the only post I’ve had to remove from my website.

I kept a copy of the post for my own records, and just re-read it today (24 July 2023). Sadly, I still agree with everything I then wrote. No, I’m not going to re-post it. One UU minister, in particular, was especially savage to me, and that person is still out there. I don’t need them attacking me again.

So what offended people about this post? I think what really hurt was when I said that we Boomers (yes, I’m a Boomer myself) need to step away from the power structure of the UUA. We need to let younger people lead. In the years since I wrote this post, I have done my best to follow my own advice. And I’m pleased to note that the last two presidents of the UUA have not been Boomers. Maybe us Boomers are finally learning to let go….

Painting with Jello

My sister-the-children’s-librarian keeps telling me how much fun it is doing process art and sensory art with kids. So this Sunday I decided to do jello-painting in Sunday school. (The term “Jell-o” is a a registered trademark of Kraft Food Groups, but I’m using “jello” as a generic term for any gelatin-based sweet dessert.)

At the local supermarket, I found jello in all the colors of the rainbow: cherry for red (it looked like a deeper red than strawberry or raspberry), orange for orange, lemon for yellow, lime for green, some random berry flavor for blue, and grape for purple. Since I was expecting 8-12 children, I got six ounces of each color — er, of each flavor — whatever you want to call them.

I figured jello-painting would take about twenty minutes, so we did some other activities first. Then we went outside to the picnic tables, where I had already set up a can full of paint brushes, a whole bunch of little cups to mix colors in, wooden stirring sticks, and several cups of plain water to clean brushes in. The packages of jello powder were on a separate table, along with a big pot of very warm (but not hot, for safety’s sake) water with a couple of ladles.

I gave a quick demonstration: pour some jello powder into one of the little mixing cups, add some warm water, stir with one of the wooden stirring sticks, then paint on the paper. Then I gave each child a piece of watercolor paper, and let them figure out the rest for themselves. It took them a moment to realize that Barb and I were just there to facilitate the process, but we weren’t going to tell them how to do things. Then they liked the idea that they could just play with the materials. Barb helped this process — he quickly started making his own painting, asking the other children if he could borrow some of their orange jellopaint for the sunset he was making.

Below is a photo of Barb mixing some of his own jellopaint — you can see the pot of very warm water with a ladle in it, to the left:

(I really like the fact that I have a photograph of a Moderator of the Unitarian Universalist Association — the highest elected office in our denomination — mixing jello to use as paint.)

Continue reading “Painting with Jello”

Ecojustice Camp principles and learning goals

(Handout for a workshop at Ferry Beach Religious Education Week)

ECOLOGY + JUSTICE = ECOJUSTICE
Ecology means making sure all living things are in balance
Justice means making sure humans treat each other, and other organisms, fairly

Learning category — Sample camp activity

8 Core Ecological Concepts
Diversity — Tide pool field trip to look at marine invertebrates and other organisms
Cycles
Energy Flow — Food Chain Game; “Energy from the Sun” song
Interdependence — Web of Life game; “Every Living Thing” song
Change — Lynxes Hares Plants game; “Ballad of Adobe Creek” song
Community — Field trips to 3 ecological communities: redwood forest, marshlands, beach
Adaptation — Bird Beak game; “The Adaptation Song”

Observation skills:
Sensory awareness activities — Wary Wolf; Cautious Coyote; One Fish Two Fish; listening to concert of bird song
Focusing or narrowing perception — Insect observation; Giant magnifier (water lens); binoculars
Recording observations — Field notebooks

Outdoors skills:
Group cooperation — various group building initiatives (Project Adventure games)
Ability to be alone — Alone Time Hike
Food — cooking on overnight; cooking with solar ovens, rocket stoves, open fires
Shelter — learn to set up tent; camping overnight
Travel — hiking; map and compass skills

For photos and more information, visit the Ecojustice Camp Web site.

Principles behind Sunday school Ecojustice class

Here are some of the principles behind the Ecojustice class taught at the Unitarian Universalist Church of Palo Alto (UUCPA) for the past five years.

Ecojustice class is a Sunday school program for gr. 6-8. Ecojustice class is a learner-centered program, with a flexible curriculum that can follow the interests of the teens and the teachers. We have a firm commitment to making the class as hands-on as possible — an emphasis on doing, rather than discussion. Rather than just projects done by one individual and intended for themselves, our projects tend to be done as a group and intended for use by the class, congregation, or a wider community. Ecojustice class can best be described as a “emergent curriculum,” meaning we’re often making it up as we go along; nevertheless, we have evolved some pretty firm organizing principles which may be of use to others.

Our definition of “ecojustice”:
A sign is posted in the classroom which gives our definition of “ecojustice”:

Ecojustice =
— humans treating other humans with dignity & respect
AND
— humans treating other organisms & the whole ecosystem with dignity & respect

If teens ask: “Why can’t we just say ‘Ecojustice means humans treating each other and the rest of the ecosystem with respect’?” — we can explain that white environmentalists have been criticized because they worry more about non-human organisms than they worry about humans who have a different skin color. So we want to make sure we always remember that environmental action cannot be separated from human justice.

Basic class plan is the same every week:
I/ Attendance & chalice lighting (typically indoors)
II/ Check-in (typically indoors)
III/ Reading (typically indoors)
IV/ Project for the week (most often outdoors)
V/ Closing circle (often outdoors)

Reading: Each reading is related in some way to ecojustice. We adults can read the reading, or ask the teens if one of them would like to read it. Then maybe have a brief conversation about what the reading tells us about ecology, ecojustice, or the natural and human worlds.

Project for the week: Projects may last from 1-4 weeks. Teachers pick projects based on their interests and abilities. We try to include a conversation with each porject about why we are doing the project: “what does this project have to do with ecojustice?” This can take place while we’re working, or as part of the closing circle.

Closing circle: During closing circle, have the teens say one thing they learned, or one thing they’re taking away from this class. End with the UUCPA unison benediction (used in all classes); the unison benediction is posted in classrooms in 4 languages, reflecting languages spoken by people in our congregation (English, Spanish, German, Hindi; working on a Mandarin version).

Topic areas:
We relate any project that we develop to one of seven topic areas. Those topic areas are listed below, along with sample projects that we have either completed or plan to carry out (in parentheses).

1. Food
Tire Garden — based on the UUSC Haiti tire garden project
Ongoing Gardening — digging, planting, weeding, watering, etc.
Cooking projects — using, e.g., organic ingredients

2. Energy
Rocket Stoves — based on a design by Larry Winiarski
Solar Cooking — using various solar ovens (solar s’mores esp. popular)

3. Water
Rain Barrel — installed a rain barrel; use the water to irrigate the gardens
Clay Pot Irrigation — low-water use irrigation method
(Bucket Drip Irrigation — low-water method for irrigating garden)

4. Waste
Composting — assembled two composting bins; maintain them
(Build a composting toilet)

5. Habit and Shelter
Wildlife — “tracking pit”; invertebrate observation; building birdhouses
Native Plants — tour of church’s native plant garden
Habitat for native pollinators — making “bee houses”
Support local homeless shelter which stays at our church in Sept.
(Using Natural Herbs — planned visit from a local herbalist)
(Natural Dyes — tie-dye using redwood cones and fennel)

6. Earth and Air
Disaster Plans — making a personal “go-kit” in case of wildfire evacuation
(Global climate change project — but how to make it hands-on?)

7. Toxics in the Environment (new category added in 2018)
(E-waste)
(Phytoremediation — using plants to remove toxics from the soil)

More info about each of these topic areas is below.

Update, June, 2022: See the updated curriculum online here: http://kj6zwr.org/ecojustice/. The curriculum has been completely restructured, based on several years of teaching.

Continue reading “Principles behind Sunday school Ecojustice class”

The Bible on immigrants

Rabbi Michael Feshbach of the Hebrew Congregation of St. Thomas, Virgin Islands, made a strong statement on June 29. In his opening words, he said:

“Bottom line: he was afraid of the immigrants. They looked different, they spoke another language, they carried on with strange customs, followed a different faith, had a totally new way of looking at the world. Even casual contact, even letting them pass through his country would bring change. And God knows, it might threaten the way things were. And so, we read, that Balak, the Moabite king for whom this week’s portion is name, ‘was alarmed.’ ‘Vayagar Mo’av.’ The root word for being ‘alarmed’ is related, is seems, to the word for ‘ger,’ ‘stranger.’ The ‘other.’ The very one which our Torah and our tradition teaches, time and again — 36 times in the Torah itself — who we are supposed to welcome, who we are to feel compassion towards, against whom we are forbidden to discriminate or persecute or oppress.

“That… that is the heart of Biblical values. No actual and honest reading of the Bible… none… could miss that point.”

In other words, those who are using the Bible to justify the forcible separation of children from their parents at the U.S.-Mexico border have misinterpreted the Bible.

This is a message that quite a few other religious progressives have been giving over the past couple of weeks: the Bible clearly states that we should welcome the “other,” not demonize them.

Couldn’t’ve said it better myself

From “Forget Shorter Showers” by Derrick Jensen (Orion Magazine, 2009), excerpted in the zine “Know Your Shit,” UC Santa Cruz, 2018:

Would any sane person think dumpster diving would have stopped Hitler, or that composting would have ended slavery or brought about the eight-hour workday, or that chopping wood and carrying water would ahve gotten people out of Tsarist prisons, or that dancing naked around a fire would have helped put in place the Voting Rights Act of 1957 or the Civil Rights Act of 1964? Then why now, with all the world at stake, do so many people retreat into these entirely personal ‘solutions’?

“Part of the problem is that we’ve been victims of a campaign of systematic misdirection. Consumer culture and the capitalist mindset have taught us to substitute acts of personal consumption (or enlightenment) for organized political resistance. An Inconvenient Truth helped raise consciousness about global warming. But did you notice that all of the solutions presented had to do with personal comsumption — changing light bulbs, inflating tires, dirving half as much — and had nothing to do with shifting power away from corporations, or stopping the growth economy that is destroying the planet? Even if every person did everything the movie suggested, U.S. carbon emissions would fall by only 22 percent. Scientific consensus is that emissions must be reduced by at least 75 percent world wide….

“I want to be clear. I’m not saying that we shouldn’t live simply. I live reasonably simply myself, but I don’t pretend that not buying much (or not driving much, or not having kids) is a powerful political act, or that it’s deeply revolutionary. It’s not. Personal change doesn’t equal social change.”

Couldn’t’ve said it better myself.

Our personal consumption profiles are not going to stop all the global environmental justice crises. What is going to save us is a combination of political activism and change in the global economic structure; some moral technological innovation (as opposed to the now-dominant amoral technological innovation driven by the profit motive) may help, but only if coupled with political activism and economic change.

Anti-intellectualism among Unitarian Universalists

Kim Hampton nails it in a post titled “Anti-intellectualism in Unitarian Universalism”:

“Why is it, for all of our supposed intellectualism on a wide range of subjects, most Unitarian Universalist show absolutely no curiosity regarding religion itself? Part of the reason Unitarian Universalist social justice work can be so haphazard is because most UUs don’t understand that the only way to sustain oneself in the work of social justice is to have a firm religious grounding.”

Examples of our anti-intellectualism are easy to find: fundamentalist humanists who refuse to engage in thoughtful dialogue with angry theists (and vice versa); those who reduce Unitarian Universalist thinking to thoughtless recitations of the “seven principles”; those who conflate politics of the U.S. Democratic party with Unitarian Universalist social justice; etc.

I think Hampton makes an especially good point about the anti-intellectualism that pervades Unitarian Universalist social justice work. Yes, Unitarian Universalists should be opposed to the current practice of ICE separating children from their parents. But on what grounds do we oppose this human rights violation? — do we ground our opposition in natural law arguments, or in arguments from the Western religious tradition? The answer makes a difference. Back in a 2002 General Assembly lecture (see below), Prof. Carole Fontaine argued that Unitarian Unviversalists occupy a unique niche in human rights work: we should be able to talk with both secular and scripturally-based human rights workers, and thus we should be able to build alliances between these two groups, potentially a very powerful coalition.

But we can’t get to that point unless we get over our anti-intellectualism, and start thinking seriously about who we are and what we can do. And so, right now as Unitarian Universalists we are wasting an opportunity with the humanitarian crisis of the separation of immigrants and their children: had we been more thoughtful and less anti-intellectual, we could on the one hand challenge the completely incorrect Biblical justifications offered for what ICE is doing, while offering a liberal religious denunciation of the ICE abuses; and on the other hand build more effective bridges between religious progressives and secular human rights workers.

More about Fontaine’s lecture…. Continue reading “Anti-intellectualism among Unitarian Universalists”

Immigration detentions

This week, we’ve seen widepsread outrage on social media about the detention of children by Immigration and Customs Enforcement (ICE). This outrage is a good thing. We should all be outraged.

But I would like to remind people what happened in 2007 when ICE raided the Michael Bianco plant, a defense contractor in New Bedford, Mass. There was a quick surge of outrage, which quickly subsided. And nothing changed in ICE.

Not only that, but the full story of what happened was lost in the noise of the outrage. I was in New Bedford in 2007, where I occasionally served as a chaplain for labor unions, and from union members I heard parts of the story which didn’t get much publicity. Here’s what I heard from union members and other activists in New Bedford:

Just before the raid, ICE contacted state social workers. ICE knew that many of the people they were planning to detain had children, and they wanted the social workers to come take care of the children. The social workers refused: first of all, they knew they didn’t have the resources to take care of children (and, from what I heard, ICE was not offering funding to care for the children adequately); second of all, the social workers did not want to be part of such a ridiculous and inhumane raid.

ICE made the raid anyway. Today, ICE continues to assert that they did nothing wrong. On the 10th anniversary of the raid, WBUR, a Boston radio station, interviewed Bruce Foucart, the ICE official in charge of the Michael Bianco raid, who claimed: “‘We worked with [the then Massachusetts Department of Social Services], we worked with public safety, we worked with the New Bedford Police Department, we worked with the New Bedford School Department officials,’ Foucart says. ‘Our concern was we did not want to have children coming home to empty houses.'” That is not what I heard from union members, who included workers with the Department of Social Services and the police: social workers said children were not adequately cared for. Besides, parents were separated from their children, which is simply inhumane. Despite what ICE said and says, the whole thing was a complete mess.

Worse yet — and these things were barely reported in the news media or in social media — it turned out that the unscrupulous management of the Michael Bianco took advantage of the vulnerability of these mostly Mayan immigrants — because yes, the management knew quite well that their workers did not have proper documentation — by forcing the workers to work two consecutive eight hour shifts each day. Management avoided alerting the state labor department by giving each worker two names. A worker would punch out from their first eight hour shift under one name, then punch back in again with a time card that had a different name. The union members from whom I heard this story pointed out the management of the Michael Bianco plant violated the law in several ways: they forced workers to work hours per week more than the maximum allowed under Massachusetts state law; the workers did not receive overtime pay; and the workers were cheated out of at least some of their base pay.

To make matters still worse, the management of the Michael Bianco plant — the management of a U.S. defense contractor — got away with minimal penalties. A slap on the wrist. That’s all. ICE ruined the lives of the undocumented immigrants and their children, and the people who were really at fault were barely inconvenienced. And ICE learned that the outrage dies away pretty quickly, so they have continued making the same kinds of raids.

Yes, we should be angry at what ICE is doing right now. But please remember that this kind of thing has been going on for more than a decade now. I’ve heard a lot of people saying they want to do something to stop this human rights atrocity, and that’s great — but in the honesty of your own heart, please think back to March 6, 2007. Were you outraged at what happened in New Bedford? Did your outrage back then cause you to work to end the abuses of ICE?

And, as you answer in the honesty of your own heart, will your present outrage last long enough for you to do anything more than send a check to the ACLU? Will your present outrage extend beyond the commonly accepted narrative that the only place ICE commits abuses is along the Mexican border? — can your present outrage extend to ICE abuses in a down-and-out working class city in Massachusetts in 2007? — will your outrage be able to extend to ICE abuses that are happening in Iowa, North Carolina, and throughout the United States, most likely including where you live?

Now, here’s the most important thing I have to say:

Please remember that all injustices are linked. I assume you’re already working on another one of the pressing injustices of our times. Maybe you’re working for well-known campaigns like Black Lives Matter or #MeToo or global climate change. Or you might be working to address less well-known but equally important projects like ending domestic violence, or stopping toxics in the environment, or transgender rights, or nuclear nonproliferation, or literacy, or stopping elder abuse, or labor rights, or whatever. I would suggest that the most important thing for us to do is continue working on the injustices to which we are already committed. Continue that work, and find out how to make explicit connections between our present justice work, and the outrages that ICE is committing. This was the power in what Rev. Martin Luther King, Jr., was doing at the end of his life: making explicit the connections between racial justice, peace, and economic justice — making explicit the notion that all injustices are linked, and that working on one injustice helps the fight for justice everywhere.

It’s fine to feel outrage and anger and fear and discouragement, and all those other complicated emotions that we’re feeling now. But I’d suggest that we not let our present justice work slacken even one little bit. Mind you, if your community is subjected to one of these raids, then you may find yourself having to change your justice focus to immigration raids. But in any case, if your outrage over the border detentions causes you to lose momentum on your justice work, in other words if the outrage gets in the way of doing justice work, please let the outrage go. We need to find solace and support through our justice-making communities, through our congregations, wherever we can — get professional psychotherapy if you need it — but we don’t want to be consumed by outrage.

In fact, I’d suggest that instead of becoming obsessed with news media and social media accounts, you will feel better if you engage in any kind of justice work. Because all injustices are linked, you will be making a difference in the injustices that ICE is currently perpetrating.

Parama Pada Sopanam

I’ve written before about Moksha Patam, one version of the Indian board games from which the classic Snakes and Ladders game is derived. A few weeks ago, I decided to order the real thing — I ordered Parama Pada Sopanam, another version of Moksha Patam, from Kreeda Games in Chennai, India. Kreeda’s mission is to promote traditional Indian games, by “learning through play.”

I ordered two games for use in our religious education programs (plus one for my own use!), and they arrived today. I was more than pleased with the games. The cloth game board is beautifully designed. The traditional long dice are fascinating and satisfying to throw and use. The wooden pawns, though smaller than I would like, are a pleasant shape with good colors. The game box is made out of corrugated cardboard, which sounds cheap, but the bright printed designs on the box make it look exactly right. I liked the little cloth bag in which the pawns and dice are stored. And nothing in the game is made of plastic, which makes it all the more satisfying.

Kreeda’s games are aimed at modern families (and educational programs) who want to retain a connection to traditional games and culture. The best part of Kreeda’s version of Parama Pada Sopanam are the brief stories for each of mythological names of the “snakes.” If you land on a square where you are to slide down a snake, you can read aloud the brief story of that mythological figure. Thus, this game is not just fun, it is a way to become introduced to some traditional Indian myths.

Mind you, ordering a game from India is not exactly easy. The cost of shipping from India is more than the cost of the game; however, the game is inexpensive, so the overall cost is not prohibitive. The bank had a hard time when we wired money to Kreeda. And the U.S. staff of the international courier, DHL, proved less than competent in delivering the package: we saw the DHL truck drive right up to our house, then were notified that the driver could not find our house; when I called the national office in Arizona to straighten things out, the woman on the phone was less than polite, and wanted me to go pick up the package at their warehouse; and when the package finally arrived, one of the game boxes was partially crushed (which is OK by me, given that it will get wrecked anyway in our program, but it is annoying). If you decide to order a Kreeda game from India, be patient — and ask if you can pay Kreeda to pack the game in a sturdy box to prevent DHL from crushing it. What I really wish would happen is that someone in the States would import this game, and other games made by Kreeda — that would lower the cost, and make delivery easier.

I’m looking forward to playing this game with the early elementary children in our program. I expect the children in our program will have fun, and enjoy absorbing a little bit of one of the greatest cultures in the world.