September 2009 Board of Trustees Meeting Minutes

by Posted in Board Minutes

First Unitarian Universalist Church of Austin, Board of Trustees Meeting Minutes

Tuesday, September 15, 200 at 6:30 p.m.

First UU Church of Austin, 4700 Grover, Austin, TX  78756 in the Gallery

 

In Attendance:

Trustees:  Nell Newton, President; Eric Stimmel, Vice-President; Luther Elmore, Treasurer; Chris Jimmerson, Secretary; Sheila Gladstone, Immediate Past President; Margaret Borden; Derek Howard; Jeff Hutchens; Aaron Osmer, Youth Trustee; Michael West; Laura Wood.

Executive Team:  Janet Newman, Interim Minister; Sean Hale, Executive Director

Staff:  Brent Baldwin, Director of Music

 

Call to Order

The President called the meeting to order at 6:36 p.m.

 

Adoption of Agenda

Motion:           Margaret Borden – To adopt the agenda (Appendix A).  The motion was seconded.

Discussion:   None

Vote:               All Affirmative

 

Opening Words

The Interim Minister read the following words:

                       MEDITATION by Robert Weston  If Love Be There

This day, setting aside all that divides me from others;

This day, remembering that the world is beautiful to one who is willing

   That it be so

And that into the open, eager heart

The beauty enters in

If love be there;

This day I will make a part of the song of life.

There may be grief but if there be love it will be overcome.

There may be pain but it can be borne with dignity and courage;

There may be difficulty but it can be turned to strength.

Remembering that the world is beautiful if I will let it be so for others whom   I meet,

This day I will make a part of the song of life.

The President lit the chalice.

 

Visitor’s Forum

Beverly Donoghue, one of two delegates to Austin Area Interreligious Ministries (AAIM), described AAIM’s dual mission:  to promote interfaith dialog and “to assist the vulnerable and the voiceless.” AAIM’s governance structure has changed from shared policy decision-making by delegates and the Board of Trustees to policy decisions by the Board only.  Delegates are now key members for encouraging broader community participation in AAIM events.  AAIM sponsors Hands On Housing, a city-wide effort to repair homes owned by low-income individuals and families who can no longer afford to make these repairs.  Interfaith dialog is promoted through AAIM’s Amazing Faith Dinner Dialogs in November and through a new program, the Red Bench, which begins tonight.  The Red Bench seeks to promote deeper listening and conversations around values shared by faith traditions.  AAIM’s 25th Annual Thanksgiving Celebration will be held on Sunday, November 22nd at First Baptist Church and will include an interfaith service, pot luck dinner, and songs and dances from a variety of faith traditions.  Beverly invited Trustees to participate in and promote AAIM’s interfaith events.  (See Appendix B.) 

The President requested, and Beverly agreed, to get more information on the Unitarian Universalist Association’s (UUA’s) funding to support congregational leaders’ participation in interfaith activities as a way to support AAIM’s activities.  Margaret Borden noted that two church members, Lindsay Ellison and Valerie Sterne, led AAIM’s refugee school this past summer.

 

Consent Agenda Items

Minutes from the Prior Meeting:  The Trustees had reviewed the minutes from the August 2009 meeting prior to this meeting (Appendix C).

New Members and Resignations:  The Secretary reported that Charles Hobbs had joined the congregation and that Myra and Stroud McIlvain and Margaret Harrison had resigned.

Reports:  The Trustees had reviewed the consent agenda items prior to the meeting.  These included:

Appendix D:    Director of Religious Education’s (DRE’s) Report

Appendix E:    Treasurer’s Report

Appendix F:     Director of Music’s (DM’s) Report

Appendix G:    Executive Director’s (ED’s) Report

Appendix H:    Bridgebuilder Update 9/15/09

The Trustees discussed the following items related to the consent agenda items:

The Treasurer hopes to narrow the 2009 deficit to less than $40K.  The church has been spending more than it has received since $50K was received during the Spring Pledge Drive.

The new five-year photocopier rental contract is for a black and white copier with more features and will cost $100 less annually.  Copies from the new color copier will cost ten cents each. 

Margaret Borden, who is monitoring the Bridgebuilder action plan to ensure that all action items are included, pointed out the Bridgebuilder update.  Trustees discussed the difference between policy review, or bylaws review, and policy governance.  Policy review would involve looking at a process outline should a concern about the minister arise.  Policy governance – developing the church’s mission, vision, values, and covenant — would influence the process but would not prescribe the specific steps of the process. 

Margaret was most concerned, from the Board’s perspective, about action items 5 and 13.  She was not sure how Trustees should implement action 5: to establish a governance review task force.  Action item 13 is to change the bylaws to require orientation classes for prospective members before they join.  The Membership Committee is aware of this action item and is developing a curriculum outline for the new member orientation/class to present for Trustee approval.  Margaret also pointed out that action 9 — to determine ways the church’s Council can build community and fellowship at meetings — was not a clear charge yet and needed Trustee review.

The President requested putting the Bridgebuilder Action Plan and Update on the agenda for the October meeting so Trustees would have more time could be taken to discuss specific items and issues.  She suggested the church could apply for grant funds from the UUA to offset the cost of implementing policy governance.  A trustee discussed the possibility of finding an “angel member” to help cover these costs.  It would be helpful if policy governance implementation costs could be offset by grant funds.  Another trustee inquired about the possibility of having the Interim Minister do some of the consulting mentioned for policy governance implementation.  However, the Interim Minister noted that her full-time job and the need for the policy work facilitator to have additional specialized skills would mitigate against her doing this consulting work.  The policy governance implementation team is exploring different consultants with different skill sets and different costs.

Bridgebuilder action number 3, to establish a policy governance implementation team, and action 7, to create a team to oversee development of mission-vision-values-covenant, overlap and are actually the same item.  One trustee would like the Director of Music’s input on who should be on the governance implementation team.

The Interim Minister will submit her report to Trustees later.

Motion:           Chris Jimmerson – To accept the Consent Agenda Item Reports.  The motion was           seconded.

Discussion:   None

Vote:               All Affirmative

Discussion and Action Items

Security Task Force Report: The President reported that this item was not ready yet and would need to be postponed until the October Trustees’ meeting.

Substitute Item — Interim Ministry Contract:  The Interim Minister requested that the Trustees approve her request that a portion of her salary, $16,250, be designated as housing allowance and, as a result, be tax-free.  This request is in accordance with the Interim Ministry Contract (Appendix I), Governing Board agreements, number 1. A. 2).

Motion:         Derek Howard – To approve the Interim Minister’s request to designate $16,250 of  her salary as housing allowance.  The motion was seconded.

Discussion:   None

Vote:               All Affirmative

Short and Long-Term Disability Insurance:  Trustees agreed to postpone this item until after addressing the personnel policy.

Board of Trustees Budget Proposal:  The Treasurer passed out a copy of the 2008 Final Budget and the 2009 Budget with projected income. (Appendix J)  The President explained that the Trustees were considering requesting a line item in the budget for board expenses and would continue the discussion that began during the August board meeting.  The Financial Asset Management Policy (FAMP) gives the Trustees the authority to spend up to $10,000 outside the budget for unanticipated emergency expenses, and $10,000 could be budgeted for Trustees’ expenses.

Trustees made the following points in their discussion:

  • $1,500 or $2,000 might be sufficient to cover the All-Council lunch and other non-emergency expenses that arise. 
  • Trustees should base a line item for Board of Trustees’ expenses on history. 
  • The budget deficit increased in May, and yet Trustees are on record for wanting a balanced budget.
  • All-Council meeting expenses are not unanticipated and should be a line item in the budget.
  • Prior minister liked discretionary funds and picked and chose how to spend them.  There will be more trust if the Trustees are open about a Board of Trustees’ expense line item.
  • Each anticipated Board of Trustees’ expense item could be listed in the budget.

Trustees then discussed each board expense item:

1)   Funding for the All-Council Retreat

The amount in the budget is zero because it was cut.  It costs $300 for the all-day meeting to cover breakfast, lunch, and clean-up expenses. 

2)   Becoming a “Fair Share” Congregation

“Fair Share” is a budget item under Denominational Affairs.

“Fair Share” costs with 600 members: $56 per member for UUA, or     $33,600,

            plus $20/member for SWUUA, or      $12,000 –

                                             for a total of        $28,800

After further discussion, a Trustee offered the following alternative proposal to be submitted     as a recommendation for the 2010 budget:

Fund at $28 per member for UUA, or      $16,800

Plus $20 per member for SWUUA, or     $12,000

                                          for a total of     $28,800

Motion:                 Chris Jimmerson — Approve the proposal. The motion was seconded.

Discussion:         None

Vote:                     Affirmative-9, Negative-0, Abstain-1

3)   Consulting fee for vision, mission, values, and covenant development

1st year’s package = $10,000

Large UU churches in Dallas, Portland, Minneapolis, St. Paul, and Atlanta had all engaged a consultant to put in place mission/vision/values/ends and move to Policy Governance and continue to bring in a consultant annually but at a lesser degree and rate.  1st UU in Dallas’ Board of Trustees’ President said that his congregation could not have accomplished all they had done without engaging a consultant.  A concern raised that nothing might happen on the BB Actionn without consultants and that a fully engaged process might help with Stewardship by creating an exciting environment.

Motion:           Chris Jimmerson – To include $10,000 for vision-mission-values-policy governance                      work.  The motion was seconded.

Discussion:   None

Vote:               Affirmative – 9, Negative – 0, Abstain – 1

4)   Accountant-prepared financial statement

There are 3 levels – compiled, reviewed, and audited financial statements.  1st UU has never had an audit report because of poorly organized information.  The plan for next year is to have a compiled financial statement – for year after year consistency, to compare operations from year to year, for continuity – having reliable historical information, and for credibility of the Trustees to the congregation (See Appendix K).  Our church would give a Certified Public Accountant (CPA) financial information monthly, and the CPA would do annual compiled financial statement.  Estimated cost:  $1,200 for compiled statement or $2,000 for compiled statement and consulting to get started.  Discussion points included:

  • Our ED could do this.
  • A professional CPA can provide guidance on how to handle specific transactions and how to present on a financial statement.  Church doesn’t know how to do GAAP financial statements
  • Concern about whether can provide accurate financial information for January-December 2010.
  • Goal:  Begin clean set of books starting in January 2010.
  • Helps prevent Bookkeeper/Treasurer changes without continuity.

Motion:           Jeff Hutchens – To include a $2,000 line item for compiled financial statements in 2010 by a CPA who specializes in financial statements for non-profit organizations.  The motion was seconded.

Discussion:   None

Vote:               Affirmative – 9, Negative – 0, Abstain — 1

5)   Interim Minister Search and Settled Minister Search

Costs of our church’s Interim Minister search consisted of about $150 for cell phone charges and packages mailed by the Secretary.  Interim Minister Search Committee members paid own way to travel to listen to the Interim Minister candidate.

Our Interim Minister has always served for one year and never two.  After her evaluation in January, she and the Trustees could each consider whether an extension of her contract was desired.  She recommended electing a Search Committee in the Spring of 2010, to work steadily through Fall 2010.  In January 2011, our records would be opened up to ministerial applicants, and we would be able to see records of ministerial applicants.  The UUA’s ministerial settlement handbook is online.  Most of settled minister work in 2010 will be discussions and handled here in Austin.  Expenses will be phone calls and making copies – about $300.  Travel would not occur until 2011.

The Trustees agreed to move up the agenda item for board pledging to precede the personnel policy agenda item. 

Michael West announced that a “green” welcoming gift awaited the Interim Minister in the church’s kitchen.

The Board of Trustees’ meeting was adjourned for a break at 8:15 p.m. and resumed at 8:30 p.m.

Board Pledging

Bill Edwards, Stewardship Committee Chair, presented this agenda item.  The Stewardship Committee’s canvass goal for 2010 is $650,000, which would include $50,000 for an interior facelift and kitchen renovation or $600,000 with the current facilities unchanged.  There are 16 Team Leaders who will each get five or more canvass volunteers.  Each volunteer will contact three pledging units.  There are over 100 potential canvassers or donor prospects.  The Trustees and Team Leaders have pledged over $100,000.

This Sunday, September  20th, the Stewardship Committee will host a Celebration in Howson Hall.  Postcards have been mailed to all members to come celebrate ourselves.  Several long-time members will be honored.  To RSVP for this event, Trustees should phone Bill Edwards or e-mail Ron Turner.

The Stewardship Committee has raised $30,000 from Team Leaders and others to match 2010 pledge increases dollar for dollar (Appendix L).  Every Trustee and Team Leader increased their pledges for 2010.  Trustees were encouraged to not request a match for their pledge increases so that other members would be encouraged to increase their pledges from 2009 and earn matches for their pledge increases.

The Interim Minister encouraged Trustees to get involved in the canvass if funds were still needed at the end of the year and mentioned doing a phone-a-thon at the end if the Fall Canvass Campaign did not reach the desired goal.  The President and other Trustees noted that Trustees traditionally get involved in the Fall Canvass and were also involved in last Spring’s pledge drive, with each Trustee signing up to call individual members.  One Trustee suggested the best time to call members about pledging is between 7:00 and 9:00 p.m.

Personnel Policy

The Trustees instructed the ED to create a broad policy covering personnel issues to enable the Trustees to focus on getting results rather than on micromanaging.  He drafted revisions to pages 6-7 of the Policies and Procedures Manual to clarify who the executive team is and their roles and expectations.  The proposed personnel policy on pages 30-33 was taken almost exactly from policies at Unity Church in St. Paul, Minnesota and creates a framework for further revisions and additions as needed in the future.  (See Appendix M.)

Trustee comments on approving the draft personnel policy included:

  • Page 31, no. 4 – Some concern expressed that an executive team member shall inform the President or another Trustee of violating Board of Trustees’ policy but will not be required to ask permission to do so. The Trustees could discuss and decide at the next monthly Board of Trustees’ meeting whether there should be any consequences for violating Board of Trustees’ policy.
  • Concern about jumping into policy governance in the middle rather than in an orderly progression — without further reflection and with no monitoring system in place .
  • Likes to see movement toward policy governance
  • Page 30, no. 2 – The executive team may refuse to comply with a request from an individual Trustees or Trustee Committee if the request appears to require substantial staff time to comply.  A Trustee can accept that refusal or pursue reorienting the ED’s priorities at the next Board of Trustees’ meeting. There was concern that there did not appear to be an avenue for resolution, regardless of the importance of the Trustee’s request.  Another Trustee suggested that the Trustees could approve a Trustee to be the executive team’s liaison on a specific issue – so the Executive Team would know the importance of the request.
  • Page 31, no. 5, last sentence – “Nothing in this policy is intended to interfere with mutual interaction about individual understanding of policies.”  And page 31, Policy I-B, no. 3 – “Appropriate use and delegation of power.”

The President asked if the draft policy was the direction that the Trustees wanted to go, and they agreed.  Sheila Gladstone and Derek Howard will prepare recommended edits for the draft personnel policy, preserving the meaning in the current draft, for Trustees’ review and approval at the October Board of Trustees’ meeting.  

Motion:           Sheila Gladstone – To approve the draft personnel policy in principle.  The motion was seconded.

Discussion:   None

Vote:               All Affirmative

One Trustee asked if other Unitarian Universalist (UU) churches limited the Executive Team to the Minister and the ED.  One UU church defines the Executive Team as the Minister and ED, with the Minister serving as Chief Executive Officer.  Another UU church has an Executive Team of four people.  Another UU church has three people – the Minister, ED, and Membership Director.  The Trustees decided last year that the DRE and DM would continue reporting directly to the Trustees during the Interim Minister’s tenure.  The ED has the authority to hire and fire office staff.

Floating Holiday Policy

The current “floating holiday” policy allows staff to take two of the three following holidays as paid holidays:  MLK Day, President’s Day, and Veteran’s Day.  Because tracking this attendance is cumbersome, the ED recommends eliminating Veteran’s Day as a paid holiday for staff and giving staff MLK Day and President’s Day as standard paid holidays (Appendix N).  

Motion:           Derrick Howard – to approve the proposal in appendix N, eliminating the floating holiday policy.

Discussion:   None

Vote:               All  Affirmative

Short and Long-Term Disability Insurance

The purpose of long-term disability insurance is to replace a stream of income lost by being unable to work for longer than 90 days due to disease or injury.  If a church employee should become disabled, the church could take up a collection but might not agree about how much money would be enough.  In all likelihood, not enough money could be raised.

The Interim Minister recommends that the Trustees approve the church’s purchase of long-term disability insurance for full-time staff beginning in 2010 (Appendix O).  Policy proposal 1 would be to add a statement to the Personnel Policy Manual insurance section that the church provides long-term disability insurance to all full-time staff.  Policy proposal 2 recommends funding long-term disability insurance for staff for the remainder of 2009 with unused funds in the ministerial budget.  The cost of the annual premium is one percent of the amount insured.  For full-time employees, this would amount to $2,026 per year – plus a little more if staff receives raises this year.  The UUA’s long-term disability insurance policy (Appendix P) provides for a disabled staff member who works at least half-time to receive 60 percent of his or her current salary, beginning 90 days after the injury. 

The discussion included the following points:

  • Wait two months and include long-term disability insurance for church staff in the 2010 budgeting process;
  • Trustees would feel terrible if a staff member became disabled and Trustees had not approved the purchase of long-term disability insurance;
  • The best private employers and state agencies don’t offer long-term disability insurance for free but for purchase by employees at very low cost;
  • Adding another benefit with the current deficit might be a problem;
  • Concern that there is no waiting period before enrollment.  Someone who is about to “go under” could try to get hired by an employer to obtain this benefit;
  • The church should pay for staff’s long-term disability insurance out of a sense of justice – of treating employees well;
  • If the church had purchased disability insurance years ago for a prior janitor who became disabled, he would have benefited, and the church would not be paying him an annual amount;
  • It’s difficult to justify doing this when a Trustee has never had this benefit.  Trustees would need more regionally-based evidence that this purchase is a common practice among UU churches;
  • Whether the Trustees should support this purchase because a lot of other churches do this or because we want to either fund this or make this option available to staff
  • It would be very positive to offer staff long-term disability insurance for free.
  • ED clarification:  Church staff members already have the option of purchasing long-term disability insurance.  The only question is whether the Trustees will approve the church automatically paying for it.  No staff members have purchased this insurance to date;
  • The church has a history of giving an annual 3% cost of living adjustment (COLA).  2% could be used to pay for COLA, and 1% could be used to purchase disability insurance;
  • Employees do a cost/benefit analysis and decide that purchasing disability insurance is not worth the cost when balanced against other needs;
  • Most UU churches purchase long-term disability insurance for their staff;
  • How many other UU churches pay for disability insurance for their staff;
  • Purchasing this insurance would be one way for the Board to demonstrate that we are a caring community.

The President suggested that the minister gather more information, including how many UU churches purchase this insurance automatically for their employees, and review the recommendation to purchase long-term disability insurance at the October Board of Trustees meeting.

Extension of Board Meeting

Motion:           Jeff Hutchens — To extend the Board of Trustees’ meeting for 15 minutes (at 9:43 p.m.).  The motion was seconded.

Discussion:   None

Vote:               All Affirmative

Long-Term Care Insurance (Continued)

Motion:           Jeff Hutchens — To request putting in long-term disability insurance as a line item                          in the 2010 budget as in Policy Proposal 1.  The motion was seconded.

Discussion:   None

Vote:               Affirmative – 9, Negative – 0, Abstain – 1

The October Board of Trustees’ meeting will address long-term disability insurance as policy.  Policy Proposal 2 was tabled.

Proposal for Alana Rosshirt Memorial

The ED asked Rose Ann Reeser, who knew Alana Rosshirt, to develop a proposal for allocating Ms. Rosshirt’s gift of $5,000 to 1st UU to honor her many years of service to the church.  Jack Rosshirt, Alana’s husband, suggested the church could use the funds for the sanctuary garden and some sort of recognition of her gift.  Rose Ann’s proposal (Appendix Q) included the following:

  • Allocating $1,500 for renovating the sanctuary garden, which is now underway
  • Hanging a framed certificate of appreciation in recognition of Ms. Rosshirt’s gift in the sanctuary close to the door to the garden
  • Allocating $1,000 to the Public Affairs Forum
  • Allocating $1,000 to Worship Services
  • Allocating $1,500 to the Permanent Endowment Fund.

Discussion points included:

  • Trustees should accept Rose Ann’s proposal as is;
  • Trustees should allocate $1,500 for the sanctuary garden and asking Jack Rosshirt if the church can put $3,500 wherever it is most needed;
  • Her gift would have a permanent impact if invested in the landscape or in the capital campaign for the building.

Motion:           Michael West – To defer to Rose Ann’s recommendation for allocation of Alana Rosshirt’s gift to the church, based on Rose Ann’s sensitivity and awareness of the church’s situation.

Discussion:   None

Vote:               Affirmative – 9, Negative – 0, Abstain – 1

Authority to Resolve the Outcome with Donated Speakers

About four years ago, Marcus Barnes donated to the church eight Altec Lansing speakers, which have not been used.  The ED developed a proposal (Appendix R) to use these speakers to best benefit the church, including but not limited to installing the speakers in the sanctuary and selling the speakers.

Motion:           Aaron Osmer – Accept mandate proposed by the ED for making use of the donated loudspeakers.  The motion was seconded.

Discussion:   None

Vote:               All Affirmative

Internal Audit Committee Update

Jeff Hutchens noted that Eugene Balaguer volunteered to chair the Internal Audit Team.  He is a financial analyst with the city and has assisted many non-profits.

Motion            Jeff Hutchens – That Eugene Balaguer be appointed chair of the Audit Committee for an initial term of one year.  The Audit Committee Chair will be tasked with selecting two additional committee members and developing the initial draft of the policies and procedures for the Audit Committee.  Said policies and procedures will be submitted to the Board for approval no later than the November Board meeting.  The motion was seconded.

Discussion:   None

Vote:               All Affirmative

Extension of Board Meeting

Motion:           Aaron Osmer – To extend the Trustees’ meeting for 15 minutes (at 9:58 p.m.).  The motion was seconded.

Discussion:   None

Vote:               All Affirmative

Emergency Funding Request from the ED

Rental income has increased 60 percent so far this year and is projected to bring in $22,000 more than budgeted by the end of 2009.  Natalie Freeburg is spending much more time handling rental requests and, as a result, the ED is doing Natalie’s job for several hours each week delaying his work.  The ED is requesting $7,000 to take measures through December 2009 to support staff and enable the ED to carry out his responsibilities and duties (Appendix S).

The Treasurer advised that $3,400 plus of the Board’s discretionary funds were used to pay Peter Steinke.  His consulting fee was offset by $1,400 in donations, but still came from the Trustees’ discretionary funds.  Since Trustees have $10,000 in discretionary funds per year, there is approximately $6,600 in discretionary funds left for 2009.

Motion:           Jeff Hutchens – To approve $6,600 for operations of the church.  The motion was  seconded:

Discussion:   There was not further discussion

Vote:               Affirmative – 8, Negative – 0, Abstain – 2

Extension of Board Meeting

Motion:           Margaret Borden – To extend the Board of Trustees’ meeting for 15 minutes (at 10:17 p.m.).  The motion was seconded.

Discussion:   None

Vote:               All Affirmative

Executive Session

The Trustees entered executive session to discuss personnel issues.  Those who were not Trustees left the room.

Call to Order

The President called the meeting back to order at 10:40 p.m

Motion:           Margaret Borden – To approve the proposed letter from the President to negotiate with the ED regarding an adjustment to the ED’s annual leave.   The motion was seconded.

Discussion:   None

Vote:               All Affirmative

Motion:           Brendan Sterne – That under-withheld employee contributions for health  insurance premiums not be recovered up to this point in time.  The motion was seconded.

Discussion:   None

Vote:               Affirmative – 9, Negative – 0, Abstain – 1

Adjourn:  The President adjourned the meeting at 10:44 p.m.

Respectfully submitted,

 

Beverly Donoghue

Assistant Secretary

Note: The below are large files, so it may be easier to right click on them and download them to your computer.

Appendices Submitted Before the Meeting (includes all appendices not listed below)

Appendices from Items Handed Out at The Meeting (includes Appendices B, I, J, K, L, N, O

Pre-Congregational Meeting, Sunday November 8 at 1:30 PM, Howson Hall

by Posted in Board Minutes, Congregational Meeting Documents

Come learn about what church business and activities will be discussed and voted upon at the December Congregational Meeting. The Pre-Congregational Meeting provides a less formal setting that is an opportunity to walk through the proposed agenda for the official Congregational Meeting and to learn more about, discuss and provide feedback on any items that will require a vote by the congregation, including the 2010 budget.

August 2009 Board of Trustees Meeting Minutes

by Posted in Board Minutes

Unitarian Universalist Church of Austin, Board of Trustees Meeting Minutes

Tuesday, August 18, 2009 at 6:30 P.M.,

First UU Church of Austin, 4700 Grover, Austin, TX 78756 in the Gallery

In Attendance:

Trustees: Nell Newton, President; Eric Stimmel, Vice-President; Luther Elmore, Treasurer; Chris Jimmerson, Secretary; Sheila Gladstone, Immediate Past President; Margaret Borden; Derek Howard; Jeff Hutchens; Aaron Osmer, Youth Trustee; Michael West; Laura Wood.

Executive Team: Janet Newman, Interim Minister; Sean Hale, Executive Director

Staff: Lara Douglass, Director of Religious Education; Brent Baldwin, Director of Music

Call to Order

The President called the meeting to order at 6:35 p.m.

Adoption of Agenda

Motion: Aaron Osmer – Adopt the agenda.

Second: Margaret Borden

Discussion: None

Vote: All Affirmative

Opening Words

The Interim Minister read the following selection:

Our deepest calling is to grow into our own authentic selfhood, whether or not in conforms to some image of who we ought to be. As we do so, we will find not only the joy that every human being seeks – we will also find our path of authentic service in the world. True vocation joins self and service, as Frederick Buechner asserts when he defines vocation as “the place where your deep gladness meets the world’s deep need.

As I learn more about the seed of true self that was planted when I was born, I also learn more about the ecosystem in which I was planted – the network of communal relations in which I am called to live responsively, accountably, and joyfully with beings of every sort. Only when I know seed and system, self and community, can I embody the great commandment to love both my neighbor and myself.

The President lit the chalice.

Visitor’s Forum

No visitors were present.

Consent Agenda Items

Minutes from the Prior Meeting: The trustees had reviewed the minutes from the July 2009 meeting prior to this meeting.

New Members and Resignations: The Secretary reported that Matt Stone had joined the congregation and that Andrea Lerner had resigned.

Reports: The trustees had reviewed the consent agenda items prior to the meeting. These included:

  • Director of Religious Education Report
  • Treasurer’s Report
  • Direct of Music Report
  • Executive Directors Report
  • Bridge Builders Action Plan Update and Policy Governance Team Update
  • Nominating Committee Update

The trustees present discussed the following items related to the content of the consent agenda items:

The Director of RE reported that the teacher training retreat had gone very well. RE is now using the online tool Volunteer Spot to coordinate several functions. On September 6, RE will be holding an Open House where the curriculum for the upcoming year will be displayed.

The Treasurer noted that as of the end of July, the church had a net income of $2,600 but that he expected that income would not meet expenses in the next several months. He reported that use of the HEB card had been working well for purchases for Sunday morning kitchen items and might serve as a model for using such cards for other purposes. He noted that the work to replace the HVAC system in the foyer would begin the next day.

Several Trustees noted that the musical performance at church services on the prior Sunday had been beautiful and transformative.

The Executive Director (ED) reported that replacement for the photocopier would be for roughly the same pricing as the current photocopier. He also noted that the transition to the new copier room was targeted to occur by the end of the month if at all possible.

The Trustees discussed the Bridge Builders Action Plan and Policy Governance Team reports noting that a Meet and Eat to announce the plan would be held on August 19. A Trustee noted that some deadlines were immediate and that some work areas overlap, such as mission/vision/values, Policy Governance and a covenant of right relationship. Trustees made the following suggestions and observations:

• Endorse the objectives of the plan at the Meet and Eat noting that specific methods and timelines may be have to be revised as we learn more by working on implementing the plan.

• Call a meeting of the Policy Governance Team soon (as it includes persons who are assigned to work on mission/vision/values and the covenant in the plan) to discus the noted overlap and address it.

• There is a process in place for evaluating the Minister and the Executive Director

• The Minister will be asking Trustees to read “special notes” at the end of Sunday services which will include announcements such as those regarding fellowship opportunities called for in the plan.

The Trustees requested that the Secretary re-send the calendar for signing up to represent the board at Sunday services and that he bring a hard copy to the next board meeting. The Secretary will also post the committee liaison list to the website.

The President noted that the curriculum for leadership development that the Nominating Committee is putting into place is very exciting. The Vice-President noted that the committee is also looking at the bylaws and Policy and Procedures and will be presenting recommendations on bringing them inline with current actual practices. The Immediate Past-President volunteered to assist with wording changes if needed.

Motion: Michael West — Accept the Consent Agenda Item Reports.

Second: Derek Howard

Discussion: None

Vote: All Affirmative

Discussion and Action Items

The President reported that the proposal to be made under the first discussion item on the agenda was not yet ready and would be postponed until the next meeting. She also noted that the agenda item for discussing board budget items may lead into the discussion to be held in the Executive Session. The trustees agreed by consensus to move the budget discussion to the end of the agenda just before the Executive Session.

Internal Audit Committee Proposal: The Treasurer presented the proposal to establish this committee. Several Trustees asked how often the committee would meet, how often and what it would audit and what its membership would be. The Treasurer noted that this policy proposal was simply to create the committee and that once established the committee would need to establish its procedures based upon the needs at that time. Jeff Hutchens volunteered to work with the Finance Committee to Identify a Chair for the Internal Audit Committee and a proposal for the committee’s work definition.

Motion: Chris Jimmerson – Approve the Internal Audit Committee policy proposal as presented.

Second: Michael West

Discussion: There was no further discussion

Vote: Affirmative – 8, Negative – 0, Abstain – 1 (Aaron Osmer)

Policy on Personal Days: The ED presented a revision of the Policy of Personal Days that changed it to a Vacation Policy and made several changes to simplify tracking.

Motion: Derek Howard – Approve the Vacation Policy proposal as presented.

Second: Michael West

Discussion: There was no further discussion

Vote: All Affirmative

Policy on Pay Periods: The ED presented a policy change to place all personnel on the same payroll schedule and to simplify tracking of payroll and overtime that would create 26, 80 hour payroll periods per year.

Motion: Chris Jimmerson – Approve the revision to the Policy on Pay Periods as presented.

Second: Derek Howard

Discussion: There was no further discussion

Vote: All affirmative.

Rental Policy: The ED presented some revisions to some of the rates charged within the rental policy to make them more suitable to comparable rates elsewhere.

Motion: Michael West – Approve the changes to Rental Policy as presented.

Second: Laura Wood

Discussion: There was no further discussion

Vote: All affirmative

Discussion of Altering Board Procedure to Begin Moving Toward Policy Governance: The President noted that the Secretary had asked to discuss a potential change to how the board reviews and handles procedural changes, such as the prior three discussion items. He noted that because true policy is at present intermingled with day to day procedure in the current Policies and Procedures for the church, the Executive Team (the Minister and Executive Director) has had to bring relatively minor changes to operational procedures to the board for review and approval. This is inefficient for the Executive Team and can cause board time to be spent on these day-to-day issues rather the board being able to concentrate on broad policy and ends, values and vision and implementing the Bridge Builders Action Plan.

He suggested that the board delegate to the Executive Team the execution of policy and the corresponding written procedures, allowing the Executive Team to only bring to the board items wherein they have indentified the need for broad policy guidance. This would have the advantage of also moving closer to using Policy Governance.

The trustees discussed how this new board procedure might work and it was noted that the Executive Team would still report changes to day-to-day procedures but would not have to bring the entire procedure before the board for review and approval. In this way, the board could still monitor for compliance with broad policy. A trustee noted that many policies were written in a format that stated purpose, then policy, then procedure and that the board would be delegating the procedure section and the execution of it to the Executive Team.

The Secretary gave an example based upon the relatively minor rate changes to the Rental Policy that had just been reviewed and approved. Rather than approve such minor changes, the board would approve broad policy such as the purpose for renting church facilities (for example, “to offer space to community organizations and members whose purposes are congruent with UU principles and to raise funds for church activities”) or that would set limits on the Executive Team (for example, “facilities may not be rented to individuals, organizations or events that are inconsistent with UU values and principles”).

A trustee inquired as to whether this meant the Executive Team would then decide whether a rental was consistent with UU values. The Secretary responded that it would mean this, as Execution of Policy would fall to the Executive Team; however, another Trustee pointed out that the board will still monitor the Executive Team for compliance with policy.

By consensus, the Board of Trustees agreed to ask the Executive Team, when dealing with changes to policies and procedures needed for the day-to-day operations of the church, to bring to the board any broad policy guidance that is needed rather than bringing specific procedural changes to the board (and/or other intermediary groups such as the Finance Committee), working with the Vice-President (in his role as staff liaison) and the Secretary (in his role with the Policy Governance team) to research and suggest language for such policy. The board would then delegate to the Executive Team the execution of such policy and the procedural language related to its execution.

The Executive Team would consult with the Human Resources Committee Chairperson on policy and procedure involving potential personnel legalities and would note changes to procedures in monthly reports, (i.e. — “changed the rate charged in rental contracts for the event set up team from $22 per hour to $30 per hour to more accurately reflect our costs”).

Board of Trustees Budget Proposal Discussion: The President noted that the budget for the next fiscal year is currently being developed and that in the past the board had not provided much input on the budget until the joint meeting of the board and the Finance Committee. She raised the question of whether the board might have budgetary needs that would be submitted for inclusion in the budget as it gets developed.

The Treasurer noted that the board is on record for submitting a balanced budget to the congregation and that the Stewardship Committee had set a pledge drive goal of $600,000 to do so. If $50,000 more were to be pledged, the church could engage in the interior and kitchen remodeling that the congregation had set as the second “dream goal” for the pledge drive.

The ED noted that there were two questions for the board to consider:

1. Should the board be the governing body that sets executive compensation?

2. What are other budget items that the board may need to properly fulfill its role?

The trustees present agreed by consensus that it is the role of the board to determine executive compensation.

The President noted that in terms of other budget items the board might need to request, the Secretary and others had discussed the possibility of a board discretionary line item equal to four percent of the budget. This would have the advantage of being tied to the growth or shrinkage of the overall budget.

The trustees discussed the following concerns and thoughts regarding this concept:

• Concerns that other church groups would be constantly approaching the board to request using portions of such a fund.

• Concerns that it might be viewed as lacking transparency or as a “slush” fund.

• Such a fund would have the advantage of being available for expenses the board could not anticipate ahead of time, such as in the previous year when funds were needed for the interim minister search committee and the Bridge Builders consultant. There was some feeling that there is broad transferability within the budget which allowed for things such as hiring the Bridge Builders consultant; however, the ED noted that this had been a one time opportunity using unique money that came available because of the situation of being without a minster for several months.

• The Treasurer noted that the bylaws set a limit on board discretionary spending of $10,000.

• Concerns that such a fund might limit funding for vital church programs.

Given the concerns noted above, the trustees agreed to instead discuss a specific list of potential line items for the budget that the board might need to fulfill its duties. The following potential items were suggested:

• Funding for the All-Council Retreat

• Becoming a fair share congregation

• Hiring a consultant to lead the process of developing values/mission/vision and adopting Policy Governance to fulfill our commitment to the Bridge Builders Action Plan.

• Accountant prepared financial statements

• Costs associated with another potential minister search

The Trustees also noted a high level of support for the following budget requests that would come from other committees or persons:

• Funding for costs associated with implementing the Nominating Committee’s leadership development curricula

• The Children’s Choir

• Increased Support for Social Action

The President asked the Trustees who had suggested board budget request items to bring cost estimates for those requests to the September Meeting.

Executive Session: The Trustees entered Executive Session to discuss personnel issues and persons who were not Trustees left the room.

Motion: Jeff Hutchens — Extend the meeting by 15 minutes

Second: Aaron Osmer

Discussion: There was no further discussion on the motion

Vote: Affirmative – 8, Negative – 1, Abstain — 0

Adjourn: After the Executive Session and with no further business, the President adjourned the meeting at 9:45 p.m.

Respectfully Submitted,

Chris Jimmerson

Secretary

August 2009 BoT Meeting Agenda and Supporting Materials

8-09 DoM report to the BoT

American Roots of Unitarian Universalism

by Posted in Audio available, Guest Speakers, Luther Elmore, Sermons

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Luther Elmore

August 30, 2009

PRAYER:

Please join me in an attitude of prayer.

On this day at this hour…we pray to remember. We pause to remember those who have led the way for us. We seek to recall their lives…their words…their deeds. We seek to honor their leadership and inspiration.

This day we also pray to remember those in our own lives who have led us to this place… Those teachers…parents…ministers…writers… loved ones… who have safely guided us to be here…now.

We are thankful for their lives and for the path that has led us here.

Today, Let us remember all who have gone before……

Let us remember our past as we look to our future.

Let us remember……

This is our prayer.

Amen.

READINGS:

# 704 by John Murray

# 592 “The Free Mind” by William Ellery Channing

SERMON: American Roots of Unitarian Universalism: William Ellery Channing and John Murray

It is a joy to be here today at the First Unitarian Univeralist Church of Austin.

We are the church of the long and to some confusing name,

We are Unitarian Universalists and one name is not adequate to describe us. The reason for that is, of course, that we spring from 2 religious traditions – Unitarians and Universalists – each having distinctive beliefs, histories, and organizations. The roots for each of these groups began long ago with discussions about the divinity of Jesus, the nature of God, and the afterlife. In America two of our greatest early forefathers along this pathway were John Murray and William Ellery Channing. John Murray brought his universalist theology to the American colonies in the years immediately prior to the American Revolution. Almost 50 years later William Ellery Channing challenged orthodox beliefs regarding the concept of God as the Father, Son, and Holy Spirit and thereby defined Unitarians.

The direct pathway to modern UUs began with the Protestant Reformation of 1517. Martin Luther, a Catholic monk in Wittenburg, Germany, objected to what he saw as the corrupt practices of the Catholic Church. On October 31, 1517, he posted a list of 95 articles for discussion on his cathedral door. These 95 Theses set off a revolution in theology and church history as great as the revolution set off by Christopher Columbus who had discovered the “New World” only 25 years earlier.

Luther’s search for true Christian belief and practice in the scriptures led others to do the same. Nineteen years later John Calvin, a French lawyer and theologian, published his seminal work The Institutes of the Christian Religion. Differing from Luther, Calvin emphasized original sin, the depravity of mankind, and predestination by God.

Followers of John Calvin’s brand of Christianity would establish the most successful of the early English colonies in America – Massachusetts Bay. They were “Puritans” who wanted to purify the church and rid it of all improper doctrine and practices. They came for their own religious freedom, but they did not allow it in others. Dissenters from established beliefs were banished – some were executed.

These Calvinist doctrines of original sin and predestination remained mainstream theological thought in much of colonial America. Both of these ideas would be shaken in 1770 with the arrival in the colonies of John Murray. John Murray had experienced a tortuous early life. Born in England in 1741 into a devout Calvinist family, as a young man he lived what he called a “life of dissipation.” However, he then fell under the spell of the great evangelical preacher George Whitefield and Murray became a lay Methodist minister.

During the 1760s a serious challenge to mainstream Methodists was a former Methodist minister, James Relly, who had come to adopt a view of universal salvation for all mankind. Relly supported his beliefs with selected passages from the Bible.

For instance, 1 Corinthians 15:22 “For as in Adam all die, even so in Christ shall all be made alive.” Colossians 1:19-20 “For it pleased the Father that in him should all fullness dwell; and, having made peace through the blood of the cross, by him to reconcile all things unto himself.” And 1 Timothy 2:3-4 “For this is good and acceptable in the sight of God our Saviour, who will have all men to be saved.” For Relly the idea of ultimate redemption of all mankind by a loving God was clear. How could a loving Father purposefully condemn the major portion of his creation to eternal damnation in hell?

In the early 1760s Relly had a universalist congregation in London. He was attacked by orthodox ministers as “a man black with crimes; an atrocious offender, both in principle and practice.” John Murray zealously opposed the universalist theology of Relly and once referred to him as a “detestable babbler.”

In order to save a young female follower of Relly from what he saw as the “pernicious errors” of universalism, Murray tried to convince her of the error of her ways. He did not succeed. As a matter of fact, her defense of universalism raised questions in his mind. He later described his feelings at the time as “I myself carefully avoided every universalist and most cordially did I hate them.” Nevertheless, he could not dispel his doubts. Slowly he became that which he had detested – a Universalist. As a result, he was excommunicated from his church. In the meantime he had married, but after about a year his wife gave birth to a son and shortly thereafter both died. Unable to pay his debts, he even spent some time in debtor’s prison. In 1770 at the age of 28 he vowed to never preach again and decided to come to the American colonies for a new start.

Even his voyage to the colonies went amiss. Bound for New York the ship ran aground off the coast of New Jersey. There they waited for high tide to raise the vessel so they could continue the trip. Murray was sent ashore to purchase supplies in the community which was appropriately named Good Luck, New Jersey. He met a local resident, a deeply religious man who had built a chapel of his own and Murray was invited to preach there. On September 30, 1770, John Murray broke his vow to never preach again and delivered his first sermon in America on the theme of Universal salvation. Historian David Bumbaugh – who graced this pulpit last year – referred to this date as “a date which subsequent generations would fix as the beginning of universalism in America.” Shortly after the service ended, Murray was notified that the tide had come in, the ship had been freed and they were preparing to sail to New York. Some have facetiously suggested that this was “perhaps the only miracle in Universalist history.” (Howe)

John Murray then spread his universalist message. For 4 years he was an itinerant preacher, traveling throughout the American colonies, finally settling in Gloucester, Mass. There in 1779, a group of 61 believers in universalism were suspended from the local parish church for failure to attend services. They established a new congregation, the Independent Church of Christ in Gloucester, and called John Murray as their minister. This is recognized as the first universalist church in America. (Howe)

Murray was regularly attacked for his unorthodox beliefs. He was vilified as a “false teacher” who held “corrupt tenets.” Once while preaching in Boston, a rock was thrown through a window, barely missing his head. He responded by picking up the rock and stating, “This is solid and weighty, but it is neither rational nor convincing.” Another time followers of conservative orthodox minister Rev. Bacon pelted him with eggs. He responded to that assault by proclaiming “These are moving arguments, but I must own at the same time, I have never been so fully treated to Bacon and eggs before in all my life.”

In 1793 Murray became minister of the Universalist Society of Boston where he remained for 15 years. His message of universal salvation had great appeal, as you might imagine, among ordinary people, but not among the highly educated or most wealthy. Like Murray, most early Universalist ministers tended to be emotional, poorly educated, and evangelistic. As a Universalist, Murray remained a Bible-believing Christian who accepted wholeheartedly the doctrine of the Trinity.

By 1790 there were at least 17 Universalist ministers preaching their joyous message in America. That year they held a convention in Philadelphia and adopted a statement of beliefs. These “Articles of Faith” included specific clauses affirming belief in one God, Jesus as the mediator between God and man. Their statement on Universalism proclaimed that they believed that God would “finally restore the whole human race to happiness.” Although there would be differences of opinion as to how God would “restore the whole human race to happiness,” this would remain a core belief for all universalists. For his significant role John Murray is sometimes called “The Father of American Universalism.”

Unlike the Universalists who grew among the common people, the Unitarians grew among the highly educated and well-to-do. Rejecting the dour theology of Calvinism, they would use their minds more than their hearts to reject the concept of the Trinity and hold that “God is One.” In the years immediately before and after the American Revolution some liberal New England ministers led their churches to Unitarian positions. These were independent congregations, accepting and following the leadership of their individual ministers.

Conservative, orthodox ministers denounced this drift away from established acceptance of the doctrine of the Trinity. Unitarians, on the other hand, felt they had sound Biblical basis for their position. After all, nowhere in the Bible is there an explicit reference or definition of the Trinity. Therefore, Unitarians rejected this description of God as an illogical, unscriptural invention by men. They selected specific Bible references that supported their position and indicated a distinction between God the Father and Jesus. For instance, in the Lord’s Prayer, Jesus says “Our Father which are in heaven hallowed by thy name” and “for thine is the kingdom, the power and the glory.” (Matthew 6:9) He later is quoted in John 16:32 as stating “I am not alone, but the Father is with me.” At the time of the crucifixion Jesus said “Father if thou be willing remove this cup from me, nevertheless, not my will, but thine be done.” (Luke 22:42 and “Father forgive them for they know not what they do.” (Luke 23:24), finally, “Father into thy hands I commend my spirit.” (Luke 24:46) Using such citations, the Unitarians proclaimed that there were numerous Biblical references which made it clear that God the Father and Jesus were not one in the same. Of course, this use of the Bible was not unique to them and they were neither the first nor the last to employ such tactics to support their position.

This controversy between the liberals and conservatives regarding the Trinity would erupt in 1803 over the choosing of a professor of divinity at Harvard. The Harvard Professor, Dr. David Tappan, passed away. The conservatives backed a thoroughly orthodox minister, Rev. Jesse Appleton, the liberals a suspected Unitarian, Henry Ware. After the governing board and Overseers approved the nomination of suspected Unitarian Ware in a very divided vote of 33 to 23, the conservatives raged, attacking Ware as holding secret Unitarian beliefs and claiming that he did not hold “orthodox principles” as the benefactor of the chair had stipulated. In protest, the conservatives resigned and were replaced with liberals, leaving Harvard clearly in control by liberal theological supporters. Only 5 years later the conservatives would establish their own orthodox seminary at Andover to compete with Harvard for the hearts and minds of new students and ministers. For years churches had a clear choice as they called new ministers. They could choose an orthodox, conservative religious leader from Andover or a questionable liberal and Unitarian from Harvard. This controversy at Harvard shattered the union between Trinitarians and Unitarians in New England churches.

One of the conservative overseers who had resigned, Rev. Jedediah Morse, took the controversy to a new level. Rev. Morse established a conservative religious magazine. In an attempt to highlight the orthodox position and challenge the liberals over their position on the Trinity, Morse published a pamphlet entitled “American Unitarianism.” This pamphlet was a reprint of one chapter from the recently London-published Memoirs of Theophilus Lindsey, an English Unitarian. Lindsay had shown a degree of common belief between English and American Unitarians. Having printed this chapter as a pamphlet, Morse then reviewed his pamphlet in his magazine, trying to show that liberal ministers were indeed Unitarians, that they were trying to hide their true beliefs, and that they should be expelled from their pulpits.

Chosen to reply to Morse was the 35 year old minister of Federal Street Church in Boston, William Ellery Channing. Channing denied that the ministers were Unitarian, but also proclaimed that belief or rejection of the Trinity was irrelevant. Such beliefs, according to Channing, did nothing one way or the other to help ministers inspire people to live Christian lives. Channing appealed for tolerance and acceptance of differing viewpoints. Channing now became the primary spokesperson for the liberals and he was well prepared for the task.

Channing had been born into a prominent and prosperous Rhode Island family. His mother’s father, William Ellery, had signed the Declaration of Independence. His father was Attorney General for the state of Rhode Island. At 18 he graduated from Harvard at the head of his class and later studied for the ministry there. Licensed to preach at the age of 23, Channing was called to be minister at Boston’s Federal Street Church, a position he would hold until his death 40 years later.

Thrown into the controversy surrounding the appointment of Henry Ware at Harvard, Channing was soon the intellectual leader and spokesperson for the liberals. The controversy between the liberals and conservatives, the Trinitarians and the alleged Unitarians, became even more divisive. Conservative ministers in the Boston area began to refuse to allow the liberals to speak in their pulpits. Since colonial times, Boston area ministers had regularly swapped pulpits once a month in a “pulpit exchange.” For conservatives this now meant the introduction of unorthodox, liberal viewpoints, so they stopped the practice.

With this controversy as a background, in 1819 William Ellery Channing would deliver the most famous sermon in UU history, “Unitarian Christianity.” Jared Sparks had just been called as minister to Baltimore’s First Independent Church. Channing was invited to deliver the ordination sermon. This sermon of 1819 defined Unitarians.

As his text for the sermon Channing chose 1 Thessalonians 5:21 “Prove all things hold fast that which is good.” He began by explaining that he was going to depart from the normal sermon and not talk about the nature and duties of a newly ordained minister. Depart he did!! He mounted a defense of Unitarian beliefs. He defended the Bible as God’s revelation to man, but said that “The Bible is a book written for men in the language of men, and…its meaning is to be sought in the same manner as that of other books. We therefore distrust every interpretation which, after deliberate attention seems repugnant to any established truth…God has given has given us a rational nature and will call us to account for it.” He protested against what he called the “irrational and unscriptural doctrine of the Trinity,” declaring “We believe in the doctrine of God’s unity, or that there is one God, and one only. We object to the doctrine of the Trinity.” Jesus’ mission, according to Channing, was to bring about “a moral, or spiritual deliverance of mankind.” He then proclaimed that the true mark of a Christian was a moral life. As he said, “We think that religious warmth is only to be valued when it springs naturally from an improved character…When it is the warmth of a mind which understands God by being like him. We regard the spirit of love, charity, meekness, forgiveness, liberality, and beneficence, as the badge and distinction of Christians, as the highest image we can bear of God, as the best proof of piety.” He closed by admonishing Jared Sparks, “May your life preach more loudly than your lips” and repeated, “Prove all things, hold fast that which is good.” Channing had boldly denounced the Trinity, called for the use of reason in religion, and proclaimed that a moral life was the true mark of religious people.

Before delivering this sermon on “Unitarian Christianity” Channing had prepared 2,000 copies for print. Within 4 months it went through 8 editions. It was the most widely circulated publication in America since Thomas Paine’s Common Sense which in 1776 had urged independence from England. Now the Unitarians were out in the open; there was no hiding their beliefs. Six years later in 1825 they would establish the American Unitarian Association.

For various reasons Unitarians and Universalists did not come together easily. Those early American Univeralists were generally poorly educated evangelicals who continued to appeal to and represent the common people. One historian has described them as “coming from the wrong side of the tracks.” On the other hand, early American Unitarians were generally highly educated, influential philosophers and writers who represented the well connected and wealthy. One historian has said that the Unitarians believed in “the fatherhood of God, the brotherhood of man, and the neighborhood of Boston.” A later day Unitarian Universalist would explain the difference between the two groups as the Universalists believing that God was too good to condemn them to hell, while the Unitarians believed that they were too good to be condemned to hell.

Over the years both groups would dwindle in numbers and influence, would drift to more liberal humanist positions, and in 1961 would join together to form the American Unitarian Universalist Association.

So, what do we take from these roots? Few of us these days are much concerned about eternal salvation or the Trinity. We no longer argue about universal salvation; we no longer shout that “God is one.” We no longer debate eternal bliss in a Kingdom paved with streets of gold versus eternal damnation in hell fire and brimstone; we no longer debate the oneness of God versus the Father, Son and Holy Spirit. However, I believe there are lessons to be learned. I would suggest that from those old Universalists we take a broad worldview and concern for others. We are all one humankind. We are all one people, inhabiting one planet. We are all in this together. The Universalists point us to a greater love for everyone and an expansive, yes Universal, regard for all. The Unitarians, on the other hand, show us a tolerance for others, an openness for inquiry, and an encouragement to use our reason. We should not sit upon the beliefs and traditions of the past. We should not rest upon the laurels of long ago. We should as William Ellery Channing encouraged his generation seek to free our mind and use our reason. We should as he said, “Prove all things, hold fast that which is good.”

Today that is what we are – Unitarian Universalists. We carry it in our name and we carry it in our beliefs. You need search no further than our Seven Principles to see the presence of Unitarian and Universalist doctrine. The Seven Principles state that we affirm and promote “the inherent worth and dignity of every person.”

“The inherent worth and dignity of every person.” That is universal.

The Seven Principles go on to state that we affirm and promote a “free and responsible search for truth and meaning.”

A “search for truth and meaning”. That strikes at the core of Channing’s Unitarian Christianity to “Prove all things, hold fast that which is good.”

In my own personal journey, I did not regularly participate in church services and activities for over 30 years…until I started attending here about 5 years ago.

However, I had continued to read a great deal. One of the many books I read during those years – and I cannot recall exactly why I chose it – was “All I Really Need to Know I Learned in Kindergarten” by Robert Fulghum. I found the book filled with folksy, down-to-earth advice, humor, and religious insight. As far as I recall, it did not make a lasting impression on me that on the jacket of the book Mr. Fulghum was described as a “Unitarian Minister.” I should have known. In the first chapter of the book he listed the important life lessons he had learned in kindergarten. These included such gems of wisdom as: “Clean up your own mess,” “Play Fair,” “Don’t hit people,” “Take a nap every afternoon.” And, of course, “Flush.”

He also included this bit of advice: “When you go out into the world, Watch out for traffic, hold hands, and stick together.” I think that is good advice for five year olds… and for adults, as well.

I think we should continue to hold hands, look out for one another, and stick together.

We are not UUs by chance or accident, many have led the way for us as a religious association and as individuals.

Let us remember John Murray and William Ellery Channing. Let us remember who they were and the rich heritage they have passed down to us. Let us remember who we are…and let us work to make our future as meaningful and relevant as our past.

Amen.

Honest Religion-part 2

by Posted in Audio available, Guest Speakers, Sermons

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Tom Spencer

August 23, 2009

Thank you for having me back. Today, I am going to present the second part of a sermon on the topic of Honest Religion. More specifically, what does it mean to live honestly as progressive, reasonable, and religious people in the 21st century?

For those of you who were not here – my last sermon started out with a long vamp on why religion makes so many of us nervous and then detoured into speculation about why it really still matters.

I won’t recount the reasons why it makes us nervous – I think it is safe to say that there is plenty of evidence that religion is indeed a very slippery slope… a quick glance through any newspaper usually provides reasonable proof of the abyss that religion can lead to – right?

But, I do want to briefly revisit why I think religion still matters and, more importantly, why I believe an honest religion may actually be our salvation. Now, I know that the word salvation probably makes you nervous too… but let’s all take a few deep breaths and consider the world around us, and what we might need to be saved from…

Let me begin with a brief confession… I am a worrier. I think we live in extraordinarily vulnerable times… I remember watching President Obama step from his limousine on his inauguration day and frankly, I could not catch my breath. At that moment in our history – with an economy in free fall – two wars under way – and a nation deeply divided – I felt as if the world was standing on one foot on top of a steep precipice… all that it would take was one slight shove and the whole edifice of our modern democratic lives could come tumbling down.

Turns out – I am not the only worrier out there… I’m not the only one who frets about what would happen if the “center cannot hold.”

Here are a few verses from a poem that I am sure most of you know… The Second Coming, by William Butler Yeats was written in the gloomy aftermath of the First World War:

Turning and turning in the widening gyre The falcon cannot hear the falconer; Things fall apart; the centre cannot hold; Mere anarchy is loosed upon the world, The blood-dimmed tide is loosed, and everywhere the ceremony of innocence is drowned; The best lack all conviction, while the worst are full of passionate intensity.

Yeats goes on to describe an ominous apocalyptic spirit waking and walking in the world and concludes:

The darkness drops again; but now I know that twenty centuries of stony sleep were vexed to nightmare by a rocking cradle, And what rough beast, its hour come round at last, Slouches towards Bethlehem to be born?

The best lack all conviction, while the worst are full of passionate intensity.

Kind of sounds like a health care town meeting, doesn’t it?

All joking aside…

We live in very fragile times – that bond between falcon and falconer has seemed over-taut for a century… things snap, the center cannot hold… wars, economic calamities, climate change, fundamentalism, terrorism, and assassination all threaten our little island of progress and liberalism and relative civility.

Salvation? Yes, I think we need salvation…

Let’s dig a little deeper into Yeat’s poem. In his book, Reverence, Austin professor Paul Woodruff, uses this poem to illustrate the consequences of a lack of reverence in the world – “mere anarchy,” a cacophony of irreverent voices has disrupted the link between falcon and falconer and the center cannot hold.

We’re not talking about talk show and political cartoon irreverence – which, in Woodruff’s view, can often express a very real of reverence for life, reason and truth. No, we are talking about a nihilistic lack of concern for anything – much less life, reason and truth.

The result of this kind of irreverence in our world is indeed a rising tide where “the ceremony of innocence is drowned.” Not innocence itself, though that is sure to follow – but the ceremony of innocence – the reverent ritual of innocence. To my ears, that is beginning to sound like the practice of honest religion.

I do not believe that Yeats is talking about the collapse of religious authority in the way that most people think of it… the kind of authority that issues from literal interpretations of sacred books and religious institutions… No, he is talking about something much deeper and more profound.

The ceremony of innocence is the practice of basic goodness which is informed by and infused with reverence. This reverence may be inspired by ancient texts and religious institutions but it goes well beyond strictures and creeds.

If you were here for my last sermon you will recall that I mentioned that there are two competing theories about the origin of the word religion – one being te Latin “religio” or reverence – the other is “religare” which means to bind together.

Both are essential to the honest religion that I hope for – and that is so beautifully expressed in Yeat’s poem – a reverence that binds and holds us together.

Let’s listen to Yeats again – “the best lack all conviction.”

Where is our conviction? What should we hold in reverence?

In our search is for honest religion – don’t we mean a religion of conviction that we feel in our bones, that makes sense to our heads, and speaks to our hearts?

I certainly think so.

But, even more importantly, and the focus of my sermon today – is that an honest religion needs to move beyond the house of our individual bones, heads and hearts. It needs to live in the world that we share if it is to be our salvation from Yeat’s “blood dimmed tide.”

When I was here last I said that an honest religion must make demands of us – And I believe we must answer those demands with conviction. The ceremonies of innocence those circles of goodness around us, must be widened and become an example to the world.

In my view, there is no certainty in this honest faith except that belief that goodness enacted is God enacted – it means salvation in the here and now – not in some world to come. Though we must act as if that world depends on our every act and breathe, for surely the world of our children and our grandchildren depends on what we do today.

So, here we go – this is the heart of the matter – what does Honest Religion look like when it is enacted? If the ceremonies of innocence are a command performance – how do we perform them?

Here are my ideas- inspired largely by experiences I have had and the deep hunger within me to see the center hold…

First reverence is its essential glue – no ceremony, no belief, no creed, or any other of the human products of honest religion should be our first concern – but cultivating an attitude of reverence should be – only reverence will hold our raging egos and dogmas in check.

Professor Woodruff says it better than I can, “No one owns reverence. It is not cruel or repressive in itself. It does not put down mockery or protect pompous fools. And most important, it cherishes freedom of inquiry. Reverence sets a higher value on truth than on any human product that is supposed to have captured the truth.”

And so reverence also provides that sense of humility that is essential to an honest religion – as I said last time – no certainty that we concoct will ever provide all of the answers – no matter the beauty of our equations or the power of our telescopes, mystery will always – always be with us and so we must be humble – we should never stop inquiring but we should also admit to the limits of our inquiries.

So reverence keeps us humble. But it is also the key to all of the other virtues towards which any honest religion should try to steer us.

Listen to these words from the Analects of Confucious… “Without reverence, courtesy is tiresome; without reverence, prudence is timid; without reverence, bravery is quarrelsome; without reverence, frankness is hurtful.”

Courtesy, prudence, bravery, frankness… to that list let us add compassion, forgiveness, gratitude, humility and dozens more. These virtues are the measure of an honest religion and of human goodness. But only true reverence can counterbalance these human potentials and save us from turning into annoying virtue potentates.

So, honest religion is reverent and humble – it loves inquiry and yet values the limits of what can be known – it sounds like a religion that really values questions and questioning – and yet it demands we move beyond questioning to action – that we embody goodness that we practice the virtues that make goodness and, I would add, God possible.

Because it must be brought off of our book shelves and into the world – an honest religion must also be a communal activity – it is in community that our goodness must be honed, taught, shared, and lived. There is a very real experience of salvation in connection and the bonds of community. That sense of Religare…

Yes, we grow from listening to and learning from one another as well as holding each other accountable, helping each other towards being better people. But perhaps more importantly, and more practically, we need community for survival.

Here is my worrying side again – these are threatening times – terrible things can happen – we need to be bound together in a practical way to support one another through tough times. Think of how quickly things would become uncivilized if, for example, the power went out… after 48 hours without air conditioning I don’t think Texas would be a very civil place.

I often think about the early days of the great religious traditions – the beginnings of both Christianity and Islam. The persecuted Christians of the Roman Empire won many of their converts because of the extraordinary way that they took care of one another in the face of terrible persecution. People learned to admire their charity and their compassion long before they bought into their theology. In the early days of Islam – during Mohammed’s exile in Medina, it was the power of the Islamic community which first attracted the admiration of others, not necessarily the utterances of the prophet.

Today, sadly, there are many Christians, Muslims and others who seem to actively advancing a truly irreverent “end times” theology.

Sad to say it, but I think an honest religion should take them at their word. We should be countering them with our convictions – we need a beginning times mentality that looks at every action as an opportunity to widen the circle of virtue and reverence – Yeat’s ceremonies of innocence.

I think that if we took it seriously – an honest religion born today amid a small group of exiles – could inspire thousands if not millions more to work feverishly for a world that is busy being born – not busy dying.

This can happen by bringing reverence and ritual to the small everyday occurrences of our lives – ritual doesn’t imply spectacle – the earliest ceremony of the new born Christian church was the simple practice of sharing a meal.

You’ve heard me say that an honest religion should make demands of us – well, what if it demanded that we share our meals – not retreat to our separate entertainments. What if is asked that we say grace – or simply give thanks before our meals. Could we bring ourselves to do just that?

I made a new friend recently – a really extraordinary young man. Our conversation was intense and went deep faster than most conversations do – as dinner time approached we went out to a stylish local restaurant, and just as I was about to dig into my genuine interior Mexican tacos, he stopped me and asked if we shouldn’t give thanks.

Shouldn’t we give thanks? In that moment he was doing everything I would hope for from another practitioner of honest religion. He was bringing reverence to our table, he was reminding me that we can be better people through the humblest of acts. Wow… it was so refreshing. A breathe of honest religion between sips of Mexican martini! Talk about your ceremonies of innocence!

Finally, I want to pick up a theme I mentioned in my last sermon. In the year 2009, an honest religion must make sense – common sense. I admit that this boundless universe and the universes beyond are beyond my comprehension – that it is filled with mystery – and unanswered questions. Bu my inability to answer all of the questions shouldn’t empower me to leap to super natural and superstitious conclusions.

When our little corner of our universe is imperiled by our own actions – we do not need to beseech or invoke the supernatural – we need to roll up our sleeves and start doing good.

The only miracle we need to believe in is the one that proclaims that we make God happens when we are kind, when we are patient, when we tell the truth – because anything that lifts up life and virtue and quiets the din of anarchy and nihilism allows the falconers voice to be heard and the ceremonies of innocence to continue.

This is not the God of our fathers. We offer this up as an alternative for a God hungry world whose salvation can only be delivered though one simple act of human goodness at a time.

So, when we stop to give thanks – think of all of those who have preceded us stretching back over the millennia. Be thankful for those who brought reverence and goodness to their work, to their tables, their communities, families, and friends.

Be grateful to those who somehow managed to steer us to this moment in time when we have gathered here to ask questions, to search for honesty, to widen the circles of love and beauty.

When William Butler Yeats wrote the Second Coming, he too sensed a kind of end times. But here we are, ninety years later, having survived so much horror since that time, and we are still heeding the falconers call, still longing for the ceremonies of innocence.

Let us move forward confident in a new beginning – a beginning times illuminated by reverence, humility, community, ritual, and common sense.

May our grandchildren read our words and remember our actions and be thankful that through our conviction we did not surrender to the blood dimmed tide.