Helpful for small churches

I got word today that the British Unitarians have published a toolkit to help with various needs like communications, safeguarding, finances, legal status and contracting. These resources are not universally useful, and some tools or information would only be useful for comparison or illustration in the United States context. But for those outside the British Unitarians “it’s the thought that counts” — the thought that useful resources (including those already existing) can be collated and attractively presented for easy access and with room to grow.

Congregational Support Toolkit

If the unspoken facts came out, I wonder how many churches have folded for want of a pianist or treasurer, and if that number is greater or fewer than the want of a minister: professionalized, seminary-trained, full-time, residential or otherwise.

Wise words from Finland


Church decline in the West is a real if unwelcome phenomenon. We may not be able to have Christian life with the same cultural, political or financial force as we once did, but Jesus promised to be with us where two or three are gathered in his name. (Matthew 18:20) It would be lacking in faith to give up only because our numbers are few. But we may need to come up with other options about how we arrange our common Christian life..

As many of my readers will know, Quakers typically organize in a locale and conduct, worship weekly and conduct the business of their meeting (congregation) once a month. This is why a local Quaker church is customarily called a monthly meeting. Monthly meeting may come together in a region as a quarterly (four times a year) meeting, but more often these days in a larger area or in a smaller country on an annual basis, as a yearly meeting. Thus Yearly Meeting is the usual name for the broadest functioning body of Quakers, with these in the United States then often affiliated with one or more of the “denominations.”

Finland Yearly Meeting is one of the smallest yearly meetings in the world, with about 30 individual Quakers in the country. If they can keep body and soul (and website) together, there’s hope for the rest of us.

Fortunately, parts of their site are also in English. Naturally, I look to Northern Finland, assuming it would be the thinnest for Quakers, and indeed there are between five and seven Quakers there. But they still come together. One town has a “quiet room” with a small library.

When we meet it is usually for most of a day with the travel being part of our fellowship as travel can take several hours. We generally meet about 2-3 times a year, but we can usually arrange a [meeting for worship] in response to a visiting Friend.

This arrangement can’t be easy, but I find it encouraging given their current numbers.

Article on “The Great Dechurching”

At church yesterday, over coffee, we talked about an article in the Washington Post concerning a new book which studied attitudes of those withdrawing from churches. The trajectory is not good, but the news was better than I thought. Some of the measured decline was about convenience and fitting in, and not just theology or anger towards churches. I wasn’t going to mention it here since I assume most of you do not have a Washington Post subscription. But on rereading it, saw that it was a Religion News Service story, and they have it on their site.

The Great Dechurching’ Explores America’s Religious Exodus

I’m thinking about getting the book. Anyone else interested in it?

Theistic worship: notes from “the Unity Men”

I’ve been writing at this site (and earlier, at boyinthebands.org) since 2003, and it amazes me that I’ve written so little about “Western Unitarianism” or “the Unity Men”: those Unitarians of the Western Unitarian Conference who promoted a theistic moral religion, in contrast to the Unitarian Christianity of New England.

This is all I found of mine in 16 years of writing:

A fiddle-and-lecture order of service

To be honest, it’s not my thing. But it is an honest expression of religious faith, has a genuine appeal and is a honorable part of the Unitarian tradition.

And more: I worry that they’re not going to be any new Unitarian or Universalist congregations. The UUA seems to have gone out of the church planting business. Perhaps this is just as well since there’s been noted tendency, even among the Christians, to encourage congregations to have an all-inclusive Unitarian Universalist identity, rather than being true to a particular vision. It never made sense to me, either on theological or polity grounds. This kind of society (and it probably would be called a society) might be very desirable today.

Without banging my “parish and church” drum too hard, the Theist church looks to me to be the perfect modernist parish without a church. By which I mean it’s a public service body, dedicated to education and morals though worship and service. Its “sacrament” is the pulpit. The (missing) church is that body of believers who seek (to keep it brief) closeness to God through profession of faith, and the sacraments of baptism and the Lord’s Supper. It is specific in much the same way the parish is general. Can you guess which side the Unitarians have defaulted to? (And most, but far from all, of the Universalists.)

Of course, the Western Unitarians had a particular focus and context: public morals, personal development and a calm sense of awe and devotion. I’ll defer to those who know it better to describe it in depth. It was progressive in a way that might make us roll our eyes, but what doesn’t these days? Revivals, if anyone wants one, require interpretation.

Looking back to when they Western Unitarians were at their strength, you can also see a parallel movement in Reform Judaism. With its emphasis on the prophetic and universal, and a strong reduction in the use of Hebrew, Classic Reform offer something of a similar liturgical experience to the Western Unitarians. At least you could be excused if you stumbled into either service and confuse it for the other. Classic Reform at its most Classic Reformist had organs in worship, some used hymnals, might refer their pulpit-gowned rabbis as “The Rev.” and some even met on Sundays. I would love to visit one of the remaining Classic Reform congregations, though watching the livestream of services from Temple Emanu-el (New York) or reading the Union Prayer Book, Sinai Edition, Revised puts me close to the tone if not the text of the Western Unitarians.  I think the clearest “bridge” is the hymn “Praise to the Living God,” a traditional Jewish synagogue song, translated into English by a Unitarian minister. It was found both in the Union Hymnal (Reform Jewish, 1897) and Unity Hymns and Chorales (Western Unitarian, 1911). This is the same hymn that would open Hymns of the Spirit, and a version is found in Singing the Living Tradition.

Of course,  Unity Hymns and Chorales is where you go for a words, if you wanted it as a period piece. (Or perhaps from the Hymns of the Spirit, the fourth, fifth, sixth and eleventh services.) It’s lovely, but a new Theist society, eastern or western, will need to find its own voice and its own take on that vital if emotionally constrained approach to speak in this anxious age, beset by demons.

Examples of a dependent-mission church structure

It didn’t take a lot to start a Universalist society in the early days; that is, even as late as 1866, and perhaps a bit later. There aren’t many accounts of how they got started, but reading between the lines, you can tell they organized around a core, perhaps an individual, who discovered the faint by reading, and organized to “have preaching” from a minister, often on a large circuit.

They rose up, and many failed. In time, those that survived built buildings and established ministries, but the ministerial shortage was chronic and — given that so many of those volunteer churches organized in remote rural areas — unsolvable. Financially vulnerable, most of them perished by the end of the Great Depression, though rural depopulation would have surely accomplished much the same.

But it’s easy to be romantic about this easy-going start-up culture. At least they organized churches — the papers had constant announcements — and that’s not what we have today.

It’s possible to do better — since we’re essentially starting missions from scratch — with an estabished model; that is, dependent missions, that I think get lumped in with the current rave, multi-site ministry. The model is old (think: minster) but I keep running into it, particularly among traditions that are only a generation or two old in the United States.

In each case, the dependent community receives services — paricularly worship and ceremonial leadership from clergy — from an established parish, rather than from a more central body. They are geographically clustered. I’ve runinto two lately.

  1. Most of the Christian Communities (the North American branch of the Christengemeinschaft) have “affiliate communities”

    Affiliate Communities do not have a priest working full time, however the sacraments are celebrated at a somewhat regular interval by a priest visiting from one of the established communites. The link is to the community from whence the priest visits.

  2. The Coptic Orthodox Church has had a church presence in the United States only about fifty years, but Diocese (one of three) of the Southern States has thirty-eight churches and twenty-eight communities.

What I kinda want for church. Sometimes.

So, I was talking with some friends about what I to see in a Christian church conference, and opined, I’d like to see it

  • coffee
  • morning prayer and communion with sermon
  • a good lecture [with a home-grown lecturer]
  • a (re-)introduction to unconference meetings (people will need to be prep-ed ahead of time)
  • one workshop session
  • lunch
  • two more sessions
  • evening prayer
  • dinner out

And after a moment’s thought added.

If I got that kind of day twice a year, with a cheery Christmas and Easter service, I’d be set.

OK, perhaps add a the odd social event and a good, encouraging and informational monthly or biweekly email and I’d be set. Most of the time. It may not be church as we’ve known it, and indeed it might not even be governed as a church as we’ve had it — but I bet a religious option like this would appeal to people not currently served, and with fewer resources thanit takes to run a church.

Bad church member, or expectations considered

So, it’s the eleven o’clock hour, and I’m at home. Late rising, some work around the house and — dang! after ten o’clock and unshowered, so I decided to stay home from church. And I wanted to go and intended to go. I feel bad because, for a number of reasons including travel, I’ve not been able to attend worship for the last few weeks. But I also don’t want to rush, and I have more work around the house I’d have to put off until two o’clock or so.

Not Attending Worship is high on the classic Bad Church Member list, so perhaps that’s what I’m feeling. But rather than ignoring the feeling, I’d rather own up to the feeling as a (probably) misplaced expectation.

Church life requires a measure of discipine, but using old rules and expectations will stifle those who haven’t committed to the discipline of “just knowing how to behave” in church, including attending, volunteering, giving and all the rest.

I’m thinking through “what is” and “what must be.” And how I’ll make it to church next Sunday.

Asking Micah Bales's question: Are we capable of planting churches?

A cautionary tale. I’ve worshipped with Micah here in D.C. so I sawa little of what he described but I’m certainly no Quaker, and (happily) have since gone back to my old church. But the critical mass issue is one that Unitarian and Universalist Christians are going to have to grapple with, in part because we’re probably too radioactive to attract ecumenical partners. Which is its own shame.

If Quakers don’t have the strength or inclination to seed new congregations, perhaps it’s time to partner with those who do.

Source: Are Quakers Capable of Planting Churches?

Four directions in the downsizing of the church

PeaceBang, the nom de blog of friend and minister Victoria Weinstein, opines at length about the foundational changes shaking our United States church experience.

Because everything is changing so fast, even those of us in the profession can’t keep up with the framework, the lingo or the expectations.  The fancy name for all of this is adaptive leadership, which is a nice way of saying that we’re all running like Indiana Jones a few yards ahead of the boulder of cultural change that threatens to flatten us at any moment.

She was speaking from her own observation, but a report that came out this week from Pew Research Center — quantifying the numerical shrinkage of American Christians and a comparably increase of the unaffiliated — alerted people that might otherwise not care so much.

She suggests that I might know how the remaining worshippers of the future will act, and so I’m adjusting some of my previously planned writing to address the question that’s the title of her blog post: “What Happens to Worshipers When The Traditional Church Closes Its Doors”?

The adjustment will come in phases, so let me address what won’t work; that is, doing church more cheaply. This won’t save us. So keep the champagne flowing? No. A cheaper, simpler approach won’t save us, but neither will we have an option. In time, even a deep endowment can dry up.

So the four directions in downsizing the church are taking creative alternatives to

  • staffing the church work with trained and ordained ministers, in new configurations
  • staffing the church work with new groupings of people with differing professional interests and accomplishments
  • making use of space other than conventional church buildings
  • making different use of the church buildings that exist

So what’s the solution? It’s making the experience of the church more desirable than the cost. The financial cost, true, but also of time, patience, labor, expertise and reputation. This last may be the hardest. Like climate change that melts the permafrost, releasing methane accelerating the warming — mull on that simile for a moment — if someone feels like a sucker for participating in a church, no cost savings, no special programming, no reasoned (or emotional) appeal will make it seem like a good idea.

And overcoming that dilemma is more than the subject of a blog post.