Do you use Github?

A call out for Unitarian Universalists and kindred: do you use Github? Asking for noodling a proof of concept. And you can follow me (bitb) here. (There's not much there. Yet.)

"Wholly symbolic" communion?

In the joint Unitarian and Universalist 1937 Hymns of the Spirit the shorter communion service has a provision where "there is to be no distribution of the elements" "the communion being wholly symbolic." I've never seen this ever done myself; has anyone?

Revisiting Service 11 for future use


This is an outline of Service Eleven from Hymns of the Spirit, previously mentioned.  I've removed a couple of prayers, including the litany, written by Von Ogden Vogt, and which are probably copyrighted. More about what it means later.


The Service may begin with a Chorale, an Introit, a Processional Hymn, or with selected Sentences.

Prayer of Confession,

by the Minister and people:

[in full, deleted here]

The Lord be with you.

And with thy spirit.

Praise ye the Lord.

The Lord's name be praised.

Hymn or Anthem

First Lesson


if desired.

Second Lesson

if desired.

Then the Minister may say:

Here endeth the reading of the lesson.


by the Minister, the responses to be said or sung by the people:

Let us pray. O Lord, show thy mercy upon us.

And grant us thy salvation.

O God, make clean our heart within us.

And take not thy holy Spirit from us.

[Bidding collect, then litany with sung response.]


Organ Devotional Interlude

ending with the music of the following chant.

Now unto God, the unseen fount of all our life,

And source of all wisdom and strength,

Be glory and majesty, dominion and pow'r, forever and ever. Amen.

Act of Affirmation

to be said by the Minister and people, standing.

[In full, here deleted. Not familiar to me.]







Organ postlude


How the Hymns of the Spirit editors saw the services

Another phone-typed blog post as I wait for my bus to church this morning. Yesterday I wrote that one service was unlike the others.  This is incorrect: there are two. In the editor's words:

The first five services are of a traditional type, based upon forms long familiar, but printed with greater detail and choice of content. The Sixth to the Ninth Services follow a similar but simplified sequence of events, and are ethical in tone, as are the Tenth and Fourteenth Services. The Tenth and Eleventh Services follow a somewhat different pattern, which has proved acceptable in some churches. The Twelfth to Sixteenth Services are for use at Christmas, Easter, a Spring Festival, Thanksgiving Day or Harvest Festival, National Anniversaries or a service for International Peace. For other special occasions, -- Whitsunday [Pentecost -- ed.], All Souls', Children's Sunday, etc. -- the usual order of service can easily be adapted by the use of appropriate scripture and responsive readings, and of prayers selected from the section entitled Additional Prayers and Collects.

Two issues come to mind. First, that Hymns of the Spirit is essentially a Unitarian project that the Universalists joined, as evidenced by the list of miscellaneous services core to the Universalist calendar. (Did the publishers fear low Universalist adoption?)  See also the set of hymns at the back that "do not enter into the general scheme of the book. "

But that's the past. Consider instead the opportunity. So often, an old mode of worship is judged poorly as if it were an anthology of elements. But a service also includes a framework, directions, themes, and the provision of options. These are also valuable in discerning the liturgical theology of a church and tradition.  (The physical space and use of light, sound and artifacts too.)

Which brings us back to Service Eleven to consider for rehabilitation in the New England tradition of liberal Protestant churches.

The shape of services in Hymns of the Spirit

The old 1937 joint Unitarian and Universalist hymnal, the Hymns of the Spirit had orders of service and liturgical elements that I suspect were well used through the 1960s and 70s, with use continuing til today.

You could divide the services into clearly Christian, something other than Christian but familiar and services for holidays and special occasions.  Leaving the holiday services aside, I was pleased to discover that all but one of the other services walked down the well-established path of Morning Prayer with Sermon, with its origins in the Elizabethan prayer book. The not-Christian services were (on the whole) simpler, and the Christian services had the -- or rather, a -- litany preceding the collects,  but the lineage is unmistakable. Certainly to the Episcopalians and others heralding to the same tradition -- optional Presbyterian service books come to mind -- since Morning Prayer and Sermon would have been the default service back then.

Which should make me happy? Not quite. Morning Prayer and Sermon is a hybrid affair, and the sermon feels like an indigestible afterthought.  But with really good music and a careful preacher it functions like a stimulating alternative to Evensong. Alas, I have small congregations with little access to fine music in mind. More mission post than cathedral. 

For these, the service which was the exception might help. More about that next time.

For the record,  I've written this on my phone with the WordPress app -- a first for me.

Bible study in Unitarian Universalist congregations

Unitarian Universalist blogger Plaid Shoes (Everyday Unitarian) is frustrated by the lack of Unitarian Universalist-produced bible study material and got helpful suggestions from commentors. Dairy State Dad followed up, but otherwise there haven't been any follow-on blog posts so far as I've seen. And I have an idea or two.

I understand the concern, but I'm not aggravated in the same way. For one, there are some denominational materials produced -- if you go back a few years -- particularly considering the thin demand for the resources and the high cost of producing good ones. Also, to a large degree, denominational materials have given way ecumenically to joint projects. And perhaps even more to the point, adult bible studies are often conducted without step-by-step lesson plan. That's where I would start, or more accurately with a copy of Walter Wink's Transforming Bible Study (which was popular when I was in seminary) or another guide on leading bible study itself.

I'd ask potential class members why they want to study, and commission one or two willing persons to learn enough about some basic concept to teach a class that'll bootstrap further discussions and more self-directed study. Consider four different orientations a class could take:

  • better understanding how the Bible came to be as a literary artifact, and its influence in culture.
  • making peace with emotionally difficult passages of scripture, or how certain passages have been used in class members lives.
  • examining the claims made by biblical figures and themes on personal and political behavior.
  • touring the Bible for poetic and inspirational selections.

I'd try to organize five or six sessions around that and then disband or re-commit to another phase or theme. Or even a book study. But if the group is very unexperienced with the Bible, I'd start with the sessions about the Bible as an English document.

  • a review of leading English translations
  • films (television, music) that depict passages from the Bible
  • a how-to session about the general sections of the Bible, the genres they're written in and the tools and apparatuses (maps, concordances) that of often bound with the text.

And of course, plenty of time to ask open-ended, judgement-free questions about what people want to know and learn.