Transform and grow your RE program, pt. 1

This is part one of a presentation I’ll be giving tomorrow at the annual meeting of the Pacific Central District of Unitarian Universalist congregations. As you will see, growth is not rocket science; growth is all about patient attention to detail. I think you will find this presentation to be quite different from other Unitarian Universalist approaches to growth: it’s kind of geeky; it’s not exciting; it lacks sexy jargon terms; and it’s all about management and administration. However, since the exciting, sexy, theological approaches don’t seem to be working all that well, maybe you should check out my approach….

Welcome!

We’re going to talk about transforming and growing your programs and ministries for children and youth. And my emphasis is going to be on growth. I believe that there are many families who would love to have their children participate in our programs and ministries for young people, and wee need to make room for them in our congregations. Furthermore, research by the Search Institute shows that regular participation by youth in a religious congregation correlates with a decrease in risky behaviors such as substance abuse; therefore, by having more kids participating regularly in our congregations, we are literally saving lives.

If this is not the workshop you were expecting, feel free to leave now or at any time without embarrassment. I only want you to be here if you want to be here.

And if you want to ask questions, please write them down (legibly). I am going to post the entire presentation online, and I want to include your questions online. I will stop periodically during this workshop to take your questions.

How to measure growth

If you really want to grow your programs and ministries for children and youth, the first thing you have to do is figure out how you’re going to measure growth. More often than not, you get exactly the kind of growth you measure for. This is so important that we’re going to take fifteen minutes right now to go over this. Continue reading “Transform and grow your RE program, pt. 1”

More on Thoreau

Lecturette from the second and final session of a adult RE class on Thoreau — typos and all.

At the end of last week’s session, you asked me to address a number of points about Henry David Thoreau. In no particular order, you asked me to talk about the following:

(1) Thoreau’s notion of civil disobedience
(2) How Thoreau was affected by Eastern religions
(3) The circle of writers and thinkers who came and went in the town of Concord during Thoreau’s life
(4) Why Thoreau left his Unitarian church, and place his departure in the context of wider trends in Unitarianism
(5) Thoreau’s later influence on Unitarianism, and then on Unitarian Universalism Continue reading “More on Thoreau”

An expression

This past weekend I spent the day singing shape note music, and there was a moment when I was sitting on the front bench of the bass section, and I looked up as the leader brought us in on a fuguing tune: the leader’s facial expression caught my eye — eyes rolled slightly upward, lids slightly lowered, cheeks slack, head tilted slightly back — it was subtle, but I recognized that facial expression. It was the expression that comes at peak experiences, at moments of religious ecstasy.

And it occurred to me that I had never seen that particular facial expression in a Sunday service of a Unitarian Universalist congregation.

A heretical introduction to Henry Thoreau, pt. 1

Opening talk from a class on Henry David Thoreau, given at the UU Church of Palo Alto on 18 April 2012.

Henry Thoreau is one of those literary figures that everyone likes to think they know. But having read him (and even studied him in a desultory way), and having read a good deal about him, and having lived the first forty years of my life in the very landscape of Concord, Massachusetts, in which he lived, and having been licensed as a tour guide in Concord, and having preached about him, and having in short devoted rather too much attention to Thoreau — the more I know about him, the more I feel that we tend to impose our sense of what we want Thoreau to be onto who he actually was.

What I would like us to do is to try to understand Thoreau as he really was, not as we would like him to be. That means that we cannot understand him as an environmentalist, because that is not a term he would have known, nor am I convinced that he would have been comfortable with that term. That means that we cannot claim Thoreau as a Buddhist, or a Unitarian, or an atheist or humanist, as various people have done over the years, for as an adult he would not have accepted any of those labels. That means that we should not think of him as one of the key figures in nineteenth century American literature, for in his own lifetime and throughout the nineteenth century he was spectacularly unsuccessful as a writer, especially as compared with his mentor, Ralph Waldo Emerson; and while Thoreau may today be considered a key figure in American literature, arguably he remains misunderstood primarily because his gifts in broad humor and the telling of tall tales are rarely acknowledged.

So who was Thoreau? Continue reading “A heretical introduction to Henry Thoreau, pt. 1”

Disruptive forces acting on congregations

In an essay on the Alban Institute Web site titled “Restructuring the Rabbinate,” Hayim Herring writes:

Individuals can access educational, spiritual, and cultural resources on their own, independent of congregations. The Chabad movement continues to expand its network of synagogues, minyanim, religious schools, preschools, camps, and college campus houses, and undoubtedly is planning new initiatives. This movement abandoned the typical synagogue financial membership model of “joining” a synagogue for a relationship-based model of involvement. They understood that people who are emotionally connected to a rabbi and community are willing to contribute voluntarily. Chabad’s global reach and its ability to work with families over a lifespan has been a disruptive force for many established synagogues.

I think a key phrase here is “disruptive force.” This is a phrase that comes from the world of business, and it refers to the way that innovation that provides a good-enough product or service can put high-end or excellent products on the defensive and by so doing, completely disrupt an established market. An example of this is Craig Newmark, who developed Craigslist, a Web site that offered largely free classified advertising; in so doing, Newmark disrupted the newspaper business, for newspapers had depended on classified advertising for their financial survival. Arguably, Craigslist isn’t as good as newspaper classified ads — because it’s a free service there are many stupid ads which merely waste one’s time, and of course when one bought a newspaper one also got journalism along with the ads. But Craigslist ads are good enough, and Craigslist has disrupted the newspaper business model by driving newspapers out of the classified ads business.

As much as we’d like to think that religion is free from market forces, in today’s consumer capitalism nothing is free from market forces. And there are disruptive forces acting on religion. Hayim Herring gives the specific example of Chabad as a disruptive force acting on typical synagogues. While Unitarian Universalist congregations rely on a different financial model than do Jewish congregations, we also have disruptive market forces acting on us. Perhaps the most important disruptive force acting on Unitarian Universalist congregations is the religious-fee-for-service business model. Continue reading “Disruptive forces acting on congregations”

The Condom Song, from India

The parent of one of the teens in our OWL comprehensive sexuality education curriculum sent me a link to “The Indian Condom Song,” written and sung by Kanagunti Venkatesh. The song is in another language — Hindi, perhaps? — but there are English subtitles. The chorus is translated as follows:

Never forget me I am Nirodh.
I am the condom friend ever useful to you.
I am made in different colors with fragrance.
I am sealed with lubricant.

Mind you, it sounds much better in Hindi. My favorite line is: “No need to feel shy use one with a smile.” And there’s that catchy call-and-response tune, along with great dance routines with seven guys and three dancing condoms (a pink one, a blue one, and a yellow one). Hey, what are you waiting for, watch the video:

Wouldn’t it be great if we had an American Condom Song? Yeah, I know it’s unlikely to happen, given the unwillingness of Americans to talk openly about condoms. But maybe there’s someone out there who will be inspired to write and perform such a song.

New resource for music geeks

Scott from Boy in the Bands alerted me to Hymnary.org’s hymnal app for the iPad. They describe the app as follows:

Use our collection of over 140,000 page scans (and growing) as an enormous hymnal. Put your iPad or other tablet device on your music stand or piano, enter in a hymn title or use our melodic search engine, and music for just about any hymn you can think of is instantly available.

The average person in the pew will continue to use printed hymnals, or song sheets inserted into the order of service, or projected lyrics on the big screen behind the preacher. But this iPad app is going to be a major boon for worship leaders and musicians. Have a request for a specific hymn for a memorial service from the Army and Navy hymnal (as I did once)? — there it is on your iPad. Need to find the more traditional words for a Christmas carol? — just use the search function.

One final thought — I really hope the next Unitarian Universalist hymnal is also sold as an iPad app. I doubt many people will use it in Sunday services, but there are a fair number of people who keep a hymnal at home, and the iPad app would potentially be a lot cheaper, and easier to use.

Another approach to the ethics of eating

Had I seen that it was in the “Ethicist” column, I would have skipped over the announcement in The New York Times Magazine; the ethical issues raised in that column are typically less interesting than the ones raised in “Dear Abby,” or, for that matter, in “Savage Love.” But the headline had already caught my eye: “Defending your dinner.” The columnist claimed that while it was easy to find ethical arguments against eating meat, it was difficult to find ethical arguments in favor of eating meat. And so the columnist was soliciting such arguments from the readers.

From my perspective, there is an obvious argument stating why it is ethical to eat meat — or at least, why it is just as ethical to eat meat as it is to eat any organism. So I quickly wrote up a brief outline of that argument and sent it off, where it will no doubt be lost among the deluge of such arguments submitted by other overzealous readers of The New York Times Magazine. Rather than waste my efforts, I figured I’d share my argument with you here on this blog:

———

If we say we’re not going to kill animals to eat, we have to look at where we draw the line in our killing. If there’s an aphid on your broccoli and you eat it by mistake, is that OK? Most Americans would say that’s OK, but some Jains would say no. And if it’s not OK to raise animals to eat, is it OK to kill an animal that’s eating your garden? Henry Thoreau, a committed vegetarian, killed the woodchuck who ate his beans, then felt bad about it afterwards. Modern agriculture kills animals through habitat destruction, monoculture, release of pesticides and fertilizer into the ecosystem, etc., all of which kills animals — is it OK to kill those animals in order that we have vegetables to eat? In other words, should today’s vegetarians, like Henry Thoreau, feel bad that the agriculture they depend upon kills animals? Continue reading “Another approach to the ethics of eating”

In the train station

Carol and I were walking through the San Mateo train station late at night, on our way home. It was very quiet. I looked down, and there was a playing card on the platform, face down.

“A playing card,” I said. “Let’s see what it is.”

I bent down and turned it over.

“Five of clubs,” I said. “That means good luck.” That’s the kind of thing my mother used to say: she’d see some random thing, and say that it meant good luck.

“You just made that up,” said Carol.

“Not me,” I said.

Women and organized religion

Last summer, Barna Research Group released a report in which they examined trends in 14 different religious variables for the period 1991-2011. One of their more interesting findings was that women, long the majority in many congregations, have been dropping out of organized religion:

“Church attendance among women sank by 11 percentage points since 1991, declining to 44%. A majority of women no longer attend church services during a typical week.” [Link to report.]

A year earlier, Jim Henderson, an evangelical Christian author and minister, had contracted with Barna Group to conduct a survey of how self-described “Christian” women who attended church regularly felt about their experience of church. The vast majority of those women felt satisfied with their church, with their church’s leadership, and with their church’s views of women.

It sure looks like the self-described Christian women who go to church regularly like their churches. But Henderson asked himself why so many other women were leaving church. According to a Washington Post report on his new book, The Resignation of Eve, Henderson came to a logical conclusion: women in Christian churches are getting increasingly disillusioned by the sexism that’s all too common in those churches:

“In [The Resignation of Eve], the author, an evangelical minister named Jim Henderson, argues that unless the male leaders of conservative Christian churches do some serious soul-searching — pronto — the women who have always sustained those churches with their time, sweat and cash will leave. In droves. And they won’t come back. Their children, traditionally brought to church by their mothers, will thus join the growing numbers of Americans who call themselves ‘un-churched.’

“Never mind that the Bible talks about women submitting to men and sitting silently in church, Henderson declaims. That’s ancient history. ‘Until those with power (men) decide to give it away to those who lack it (women), I believe we will continue to misrepresent Jesus’ heart and mar the beauty of his Kingdom,’ Henderson writes.

“Henderson bolsters his argument with data from the Barna Research Group…. And although the Barna data have been disputed by other researchers, Henderson goes further. Even those women who go to church regularly, he says, are really only half there: Their discontent keeps them from engaging fully with the project of being Christian. He calls this malaise among women ‘a spiritual brain drain.'”

No, I wouldn’t expect many of those Christian women to transfer to their local Unitarian Universalist congregation. Instead, I would expect them to join the growing ranks of Americans who are “spiritual but not religious” — i.e., those who have religious leanings but who stay away from organized religion.

However, all this does lead me to believe that we need to continue the feminist revolution that has stalled within Unitarian Universalism. While most of our ministers are now women, men still get the majority of the prestigious, well-paid jobs in the biggest congregations; and while I can’t find any hard data to back this up, I’m inclined to believe the average female minister makes less than the average male minister. Furthermore, the vast majority of professional religious educators are women, who are most often part-time and poorly paid. I think it would be wise for us to correct the existing gender inequities within Unitarian Universalism before we start alienating Unitarian Universalist women and men.