Reading 1 from James Luther Adams:

I call that church free which enters into covenant with the ultimate source of existence, that sustaining and transforming power not made with human hands.  It binds together families and generations, protecting against the ideology of any human claim to absolute truth or authority.  This covenant is the charter and responsibility and joy of worship in the face of death as well as life.

I call that church free which brings individuals into a caring, trusting fellowship, that protects and nourishes their integrity and spiritual freedom, that yearns to belong to the church universal; it is open to insight and conscience from every source; it bursts through rigid tradition, giving rise to new and living language, to new and broader fellowship.

It is a pilgrim church, a servant church, on an adventure of the spirit.  The goal is the prophethood and the priesthood of all believers, the one for the liberty of prosphesying, the other for the ministry of healing.  It aims to find unity in diversity under the promptings of the spirit 'that bloweth where it listeth...and maketh all things new.

Reading 2 ~ As told by Denny Davidoff at the ordination of Daniel O'Connell in West Redding, CT.

This is a tale of a man who might have been me, for I dreamed one time of journeying to that city.  I arrived early one morning.  It was cold, there were flurries of snow on the ground.  As I stepped from the train to the platform I noticed that the bagger man and red cap were warmly attired in heavy coats and gloves, but oddly enough, they wore no shoes.

My initial impulse was to ask the reason for this odd practice, but repressing it I passed into the station and inquired the way to the hotel.  My curiosity, however, was immediately enhanced by the discovery that no one in the station wore any shoes.  Boarding the streetcar, I saw that my fellow travelers were likewise barefoot, and upon arriving at the hotel I found the bellhop, the clerk and the habitués of the place were all devoid of shoes.  Unable to restrain myself longer, I asked the ingratiating manager what the practice meant.

"What practice?" said he.

"Why," I said, pointing to his bare feet, "Why don't you wear any shoes in this town?"

"Ah" said he, "That is just it.  Why don't we?"

"But what is the matter?  Don't you believe in shoes?"

"Believe in shoes, my friend!  I should say we do.  That is the first article of our creed - shoes.  They are indispensable to the well-being of humanity.  Such chilblains, cuts, sores, suffering, as shoes prevent!  It is wonderful!"

"Well then, why don't you wear them?" I asked, bewildered.

"Ah," said he, "That is just it.  Why don't we?"

Though considerably non-plussed, I checked in, secured my room and went directly to the coffee shop and deliberately sat down by an amiable-looking gentleman who likewise conformed to the conventions of his fellow citizens.  He wore no shoes.  Friendly enough, he suggested after we had eaten that we look about the city.  The first thing we noticed upon emerging from the hotel was a huge brick structure of impressive proportions.  To this he pointed with pride.

"You see that?" said he.  "That's is one of our outstanding shoe manufacturing establishments."

"A what?" I asked in amazement.  "You mean you make shoes there?"

"Well, not exactly," said he a bit abashed, "we talk about making shoes there, and believe me, we have got one of the most brilliant young fellows you ever heard.  He talks most thrillingly and convincingly every week on this great subject of shoes.  He has a most persuasive and appealing way.  Just yesterday he moved the people profoundly with his exposition of the necessity of shoe-wearing.  Many broke down and wept.  It was wonderful."
 
"But why don't they wear them?" said I, insistently.

"Ah," said he, putting his hand upon my arm and looking wistfully into my eyes, "that is just it.  Why don't we?"

Just then, as we turned down a side street, I saw through a cellar window a cobbler actually making a pair of shoes.  Excusing myself from my friend, I burst into the little shop and asked the shoemaker how it happened that his shop was not overrun with customers.  Said he, "Nobody wants my shoes.  They just talk about them."

"Give me what pairs you have already," said I eagerly, and paid him thrice the amount he modestly asked.  Hurriedly, I returned to my friend and proffered them to him, saying, "Here my friend, some one of these pairs will surely fit you.  Take them, put them on.  They will save you untold suffering."

But he looked embarrassed; in fact, he was well-nigh overcome with chagrin.

"Ah, thank you," he said politely, "but you don't understand.  It just isn't being done."

"But why don't you wear them?" said I dumbfounded.

"Ah," said he, smiling, with his accustomed ingratiating touch of practical wisdom, "that is just it.  Why don't we?"

And coming out of the "City of Everywhere" into "here" over and over and over that query rang in my ears:  "Why don't we?  Why don't we?  Why don't we?"   …………………

If I know what I ought to do in a given situation, if I see the action that I should take in order to be true to the deepest thing in me, if I look it steadily in the eye and see not, the light that is in me becomes darkness.

Over the last several years I have talked about and referred to religious community.  At times I have used the term "beloved community" - using the words of the Rev. John Haynes Holmes and more recently the Rev. Bruce Southworth, among others,  both of whom served Community Church in New York City.  What is this religious community of which I speak?  I use the words - but I don't really know who among you understand what I mean.  And without sitting down to flush out my thoughts more in writing, I am not even sure that I know what I mean when I use the term.

My concern is that I have also at times seen us veer as a congregation, rather abruptly and sharply at times, away from what I perceive as a Unitarian Universalist religious community.  Thus, I thought it might be helpful to put out on the table, as clearly and articulately as I can, what it is that I mean when I use the term religious community.  I ask you to listen with your ears, mind, and heart, and I invite you to join with me in thinking about the type of Unitarian Universalist community we want intentionally to create here in Rock Tavern.  I also invite your response - for the communication cannot flow in just one direction if we are to have true religious community.

My vision of religious community is almost certainly not the only possible vision of religious community.  And I am certain it can be improved upon - built upon - modified - by members of our congregation, and yet I believe that certain core features will remain constant - being more permanent than transient in our congregation's life.

To begin with, let us look at what some of our Unitarian Universalist ministers have said in the past.....

William Ellery Channing, in speaking about the Church, stated "The church as at first constituted presents interesting and beautiful aspects.  It was not a forced and arbitrary, but free, spontaneous union.  It grew out of the principles and feelings of human nature.  Our nature is social.  We cannot live alone.  We cannot shut up any great feeling in our hearts.  We seek for others to partake it with us.  The full soul finds at once relief and strength in sympathy.  This is especially true in religion, the most social of all our sentiments." (The Collected Works of William E. Channing, American Unitarian Association, 1901, essay entitled The Church, p. 431)

Channing raises an important point - membership in the church is free, not forced.  The person wants to associate with the group voluntarily.  Indeed, since the time of disestablishment in America, churches have been classified as voluntary associations.  Channing continues by noting that "the church . . . is an association of sincere, genuine followers (p. 431)."

To extrapolate - our Unitarian Universalist community must be a voluntary association - with people free to join or not join as they see fit.  Sincerity and genuineness of purpose in membership are implied criteria.  There should be no pressure to become a member; nor should there be pressure to stay a member.  Each of us must be free to belong or not belong to this community.

Channing also speaks of the need for "Inward sanctity, pure love, disinterested attachment to God and man; obedience of heart and life, sincere excellence of character, . . . this is the essential  thing in religion, and all things else, ministers, churches, ordinances, places of worship, all are but means, helps, secondary influences and utterly worthless when separated from this."  (p. 443)

In these words Channing seems to be arguing for the lived life.  Religion for those of us with a liberal theological persuasion is to be lived experientially.  It is not just something we talk about on Sunday mornings.  No, rather we actually live our beliefs daily, acting upon them, incorporating our beliefs and values into our very lives.  We don't just talk - we do.  Or, to refer back to our earlier reading - we buy and wear the shoes.....we don't just talk about them.  This attribute has alternatively been called faith in action.  An example of this would be our relating to each other in our congregation through our UU covenant – putting it into action in our community of faith.   Treating each other in our congregation with respect – even when we disagree or do not see eye to eye.  If I disagree with something that Hollis says – I do not call him a name, or talk behind his back.  Rather, I speak openly with him – expressing my disagreement – yet still respecting him as a person.

James Luther Adams, in the reading from this morning, spoke of a "caring, trusting fellowship, that protects and nourishes . . .  integrity and spiritual freedom; that yearns to belong to the church universal; it is open to insight and conscience from every source; it bursts through rigid tradition, giving rise to new and living language, to new and broader fellowship.

Dr. Adams more narrowly defines our community as a caring, trusting community, one which will protect and nourish us in terms of integrity and spiritual freedom.  Our community is also open to insight, not being bound by rigid patterns of past beliefs.  But what does this mean in real life?  How can we translate this to Rock Tavern?

To me, it suggests that we are sensitive to one another, that we respect one another and our roles in our congregation.  We will nurture each other....emotionally supporting each other in our search for spirituality and religious community, as we do in our search for increased wholeness in our lives.  But this also means that we will not abuse each other in our relationships here.  We will value each person’s freedom to explore their own spirituality.  Our members are free to study Christianity, Buddhism, Judaism, etc.  We will not ridicule each other or laugh at their efforts.  On the other hand, we might honestly disagree, and such disagreement can be raised and discussed.  Yet, in fostering a trusting community, we must remain mindful of other people's needs and wants.  Ours is indeed a relational religion.

While the voluntary nature of giving, of self, time, and finances, is important, it is not right or just to commit to doing something and then not follow through on it because our feelings suddenly change.  A basic rule of life - not just of Unitarian Universalism - is "Don't commit if you will not deliver."  For if the commitment is made but not delivered, the lesson learned by others is one of non-trust, and at the very least, we want to create a trusting community.  Thus, one is free to give or not give, to join or not join, but once committed to a specific act, one’s freedom lessens – because to not deliver on one’s commitment affects the life of another.

As part of a religious community, I also envision people giving out of love and joy, not out of guilt and a sense of "I should do."  I give a simple example....  Several people joining together to assemble the newsletter can indeed be a fun, and perhaps an even spiritual, experience.  One is not working alone, but rather in a small group, to help our congregation.  It can be a task and an act of love, one in which one feels justifiable pride in the resultant product and accomplishment at its successful distribution.  While it is work, the burden is light, and the time can pass quickly.

One person doing it alone, however, day in and day out, may rapidly experience different feelings.  She or he may enjoy assembling the newsletter at first, but after a while, it can become burdensome.  If no one acts to relieve her or him, the feeling of resentment and being burned out grow, and yet because of guilt, the individual may not relinquish the assembly job.  Her or his continuance, however, is not wise for either the congregation or the individual.  It will basically result in a two way form of abuse.  Allowing that to occur is not nurturance; it is not building a trusting community.  It is building an abusive community, one which takes advantage of others.

Similarly, setting up and taking down after Sunday morning services can also be an act of joy, of love, and of fellowship.  I mean, people could really get creative in decorating the building.  I can recall in my parents' church some of the loving devotion that was given to the building and lawn by various members of the congregation.  Such could and has happened here as well.  Of course, the opposite can also happen - in which people sign on for a job but then do not perform it, or do not bother signing on at all.  The end result with that scenario is an abused or neglected congregation -with a building which is not ready to greet the membership - must less any guests or newcomers on a Sunday morning.

Yet, if everyone acts responsibly, we build a non-abusive community, one which functions well, healthfully, and joyfully, embodying our principles and purposes.  That is my hope and my desire.

To me a religious community also fosters an exploration of spiritual issues, an exploration of meaning, relationships, and experience in one's life.  It is an attempt at embodying the examined life.  In so doing, we strive for greater wholeness, of transformation in our lives.  Such an examination can occur in a variety of circumstances.  It might exist in small group discussions - where membership in the small group is intentional and covenantal - and agreed to focus on a given theme or topic.

It might also occur during Sunday morning worship, either in the context of the sermon or presentation, or perhaps in a selected reading, children's story, or shared joy and sorrow.  It might also occur in an activity group, such as a congregational group which meets for meditation, yoga, drumming, or exercise on a given evening.  In other words, I envision a multiplicity of opportunities for such exploration and growth in our membership.  And I envision us doing more than just talking about doing it - I see us as achieving it - of truly exploring, searching, and living our values and principles.  Each of us, myself included, need to nourish our growing edges.

But building a religious community is even more than that....although it surely does include a giving of self out of love...accompanied by feelings of joy and happiness....and numerous opportunities for exploring meaning and spirituality.

Adams speaks both of the need for the priesthood of all believers as well as the prophethood of all believers.  A religious community, especially one coming out of the Judaic-Christian tradition, must have a prophethood - one in which prophesy is proclaimed, in which social justice is analyzed and sought on behalf of the oppressed.  Our Universalist tradition of speaking out and acting for social justice must be continued....for such makes an incarnational religion.  Gradually, our social action and social service committee has been becoming increasingly involved in the life of our larger community.  I envision this aspect of our congregational life growing.

As to the priesthood of all believers, such a stance honors our understanding of diversity - that truth is not contained in one or a few personages, but may exist in many forms from many minds.  It also acknowledges that the power to heal, to minister to each other, lies within all of our membership and not just within the hands of a select few clergy.  Thus, I see our congregation  caring for its members, ministering to their spiritual, emotional, and at times, physical needs.

I also see the members of our congregation doing similar forms of ministry to the larger surrounding community of our congregation....acting as prophets and priests.  We can take pride in our reaching out to our members when one has suffered a death in the family, as recently happened to the Laidet family, and here too, I see our ministry increasing in scope.  Just recently, we received a call from a member of the Campbell Hall Presbyterian Church inviting us to join with them and other congregations in a Crop walk this September.  This is a form of ministry that we can do as a community – for others in a nearby community.

There is still another highly important aspect of the religious community.  Just as we are called forth to minister to and nurture each other's growth, so too are we called to do the same for our children.  It is through our children that our faith tradition will be carried down through the generations.  It is through our children that our values will be passed along, our view of humanity and our relationship to the world.  Our stands for social justice and social concern mean nothing if we cannot care for our own children and their spiritual growth.  We must watch over them, foster their physical development, and hasten their spiritual growth.

To me, this is the essence of a religious community.  As we grow, both in size and in depth, so too can the opportunities offered within the community increase in size and number.  In many ways, we already have the solid beginnings of such a community here in Rock Tavern.  But, as usual, there is also room for considerable improvement.  We, like many other Unitarian Universalist congregations, have a knack for the dysfunctional in our relationships.  But drawing upon our humanist and Universalist traditions, we also believe that change is possible, that each of us can find greater wholeness in our lives.

For me, the best opportunity of finding salvation is through my involvement in religious community.  It is through that involvement that I can be made more whole.   I invite each of you present to join me on this path.  Help create the beloved community which affirms and empowers, which stands as a prophetic witness to the benefits of the examined life, which ministers to its members, nourishing and nurturing the desire for spirituality and a caring community.  Help us in creating an even stronger Unitarian Universalist presence in Orange County – one which will continue to extend down through the ages.  Our presence here has lasted one and one third centuries.  May we double that at a minimum.

So what is my conclusion?

This is my hope for this congregation.  I see us as more than a Montessori school during the week; I see us as more than a social club where we get together to have fun; I see us as more than a center for the arts; I see us as more than a coffee house or a recital chamber.  I see us as more than a philosophical lecture society on a Sunday morning.  And I see us as more than a place that doles out a small percentage of our voluntary income for the social service projects of other religious communities.

Instead, I envision us as a living, breathing, dynamic, loving and giving congregation exploring spirituality, embodying our beliefs and values in our work and actions, supporting each other, treating each other and our children with respect and care.  The school, the coffee house, the center for fun and fellowship all can be different aspects of our life together - but they are not and cannot become the main reason for our being.  We are more than that.  We are a religious congregation, seeking our and others' salvation, of healing ourselves, of becoming more in touch with the divine in our lives – whatever that may mean, of approaching spirituality daily, whether it be from a humanist, theistic, or Buddhist perspective.

So, how do you see us - and more importantly, how can you help us get there from where we are now?  I know that we are talking about ideals – that no one can be involved with all that I have mentioned.  Indeed, not everyone would want to be so involved, even if they could.  Yet, we must do more than talk – otherwise we will be no more than the thorn bush in this morning’s children’s story – or like the villagers with no shoes.  More than talk about it - we must do – and be – a religious community.

Are there any questions, reactions, or comments?  What do you think?

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