We find out what happened to Akhenaten….
As usual, full text is below the fold.
Continue reading “Akhenaten, part three”Yet Another Unitarian Universalist
A postmodern heretic's spiritual journey.
We find out what happened to Akhenaten….
As usual, full text is below the fold.
Continue reading “Akhenaten, part three”Warren Throckmorton has been watching prominent evangelical Christian pastors and leaders during this election cycle, documenting how these “court evangelicals” support Donald Trump. Two days ago, Throckmorton wrote a blog post asking, “Trump’s Denial of Election Reality: Will Court Evangelicals Play Along?”
The answer, of course, is “yes.” Many prominent white evangelical pastors continue to support Trump, and are now issuing statements accusing Joe Biden of stealing the election.
While these pastors doubtless think they are doing the Lord’s work, sadly what they are really doing is undermining organized religion. The many American citizens who are not white evangelicals are going to watch this kind of behavior — tweets that undermine democratic process, statements that deny reality — and begin to wonder about Christian churches. And by extension, wonder about the purpose of all organized religion — read the comments, and you’ll find someone calling for an end to tax-exempt status for religious organizations.
I’m a bit resentful because even though I’m about as far from these white evangelical pastors as you can possibly be (OK, I am white, too, but there aren’t many other similarities), as a minister I’m going to experience an erosion of trust because of the way they come across as hypocritical (Christians implicitly inciting violence), violating the separation of church and state, and out of touch with reality.
Sadly, these “court evangelicals” will not drive away the white evangelicals who fill their churches — but they will reduce the overall number of people who are willing to have anything to do with organized religion. So I predict an upwards tick in the “nones,” those with no religious affiliation, following this election.
Equally sadly, I’m increasingly convinced that what these “court evangelicals” do is really politics, not religion. So they’re destroying organized religion, but not actually doing religion themselves.
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, 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.)
Complete text of the video is below the fold….
Continue reading “Possum presents: Halloween costumes for stuffies”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.
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)
The Pharaoh Akhenaten decides to get rid of all the old gods. Queen Nefertiti doesn’t agree. The Chief Priest has an idea….
As usual, the full script is below the fold….
Continue reading “Akhenaten, part two”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.
Continue reading “Obscure Unitarians: The Franklin family of Palo Alto”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….
As usual, the full text of the script is below.
Continue reading “Akhenaten, part one”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.)
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”