When I say that I am a spiritual humanist, I express my deep reverence for the potential of humanity in general, the possibility and goodness in individuals, and the great sources of meaning that surround us all.

As a human being, I see in myself and in the humanity around me the potential for the greatest understanding and meaning available at this time and in this place. Our, vastly under-used, capacity for human connection, discovery, exploration, and expression is special indeed. Of course, this is also a world of violence, fear, and struggle. But, in that world that is less than perfect, human beings have always found the means and the courage to meet the challenges they face with vision, hope, and love. I believe that ultimately those expressions of our humanness--vision, hope, and love--will prevail to an increasingly greater extent. It will not be easy, or clear-cut; sometimes we will struggle in the shadows for a long time until the enlightenment comes. But, for me, the power of our human potential is greater than any of the tasks and challenges that may lie ahead. If we do not find the courage and resources in ourselves and for ourselves, we will not find them elsewhere. This is why I call myself a humanist.

How will we find that courage? How will we find those resources in and for ourselves? The qualities of vision, hope, and love are not empirical. They are very real. We have all known them. Yet their reality is of a non-physical nature. They arise from the spirit of who we are. They touch us in the "heart" of our being. They connect us, across time and space, to other caring spirits who also know and live the realities of vision, hope, and love. I detect those connections in many ways: in the quietness of time, in the rhythm and harmony of music, in the artist's stroke, in the lovers' kiss, in the images of dreams, in the pattern of stars, and in the dust of bones long-since buried in the earth. I believe that we can make it if we focus on connections, not differences. My humanness is informed by things such as these, and so my humanism becomes spiritual.

My spiritual humanism is expressed in the theological construct of Spiritual Persistence. This is a process model with clear connections to Buddhist understandings of evolving spirits, Hindu notions of the presence of all-that-is within each spirit, Judeo/Christian teachings about the responsibility of the self, transcendental visions of larger realities beyond our own known world, spiritual experiences of connection across physical boundaries, native/tribal reminders of our larger context, and humanist affirmations of the yet-to-be flowering of our possibilities.

As a spiritual humanist, I find the meaning of religious institutions in the people that gather to form a community. While we may be informed by the words, customs, rituals, and traditions of the past, the meaning of this present time will be found in that community. For Unitarian Universalists, this is especially true. We embrace a living faith, made real by the covenant of living people to consider life's questions together in common ways. While some can celebrate them, no acts of liturgy can substitute for human commitment and connection. While some can inform them, no scriptures can substitute for the insights of the human heart and mind. While some can inspire them, no prophets can substitute for the action of human courage and commitment.

We may cherish our buildings, but we know that buildings are not the essence of our religion. We may cherish certain forms and activities, but we know that those forms and activities are not the essence of our religion. We may cherish our own religious insights, but we know that our idiosyncratic religiosity is not the essence of our religion.

People, gathered in a religious community according to our Unitarian Universalist principles, are the essence of our religion. Our congregations are strongest when they make possible the inclusion in their circle of community all the people who would find such a religious home empowering. Our congregations are strongest when they value those people in word, thought, and deed. Our congregations are strongest when they serve the needs of those people and allow those people to give energy to the shared community. Our congregations are strongest when they truly are religious communities of people.

A theology is meaningful only to the extent to which it can be translated into a useful and consistent philosophy; and a philosophy is useful only when it can be converted into a workable and working model for living and action. For me, such a model of religious community, as embodied in a Unitarian Universalist congregation, is measured by the three elements of content, process, and leadership.

Of course, it should be remembered that this model, like all models founded on ideals, would be "perfect" in a "perfect" world. In a perfect world, there would be no need for vision, ideals, goals, or even religion.

But, we live in a less-then-perfect world and in our less-than-perfect world this model in practice will mirror the world in which it exists. The goal of a congregation is to embrace the values and vision of the model to a greater extent than they are embraced by the larger world. "We seek not what already is, but what we believe should be ... and we measure ourselves by how far we have come, not how far is yet to go."

Content
The content of a religious community is measured in two ways: its people and its programs.

PEOPLE
Ideally, a Unitarian Universalist congregation will include a wide spectrum of people; people from all socio-economic, political, age, ethnic, affectional, residential, and ability groups. In practice what is desired is that all who come to our congregations to explore and express their religious searches within our theological circle will be welcomed; that our operational circle will be as big and open as is our theological circle.

PROGRAM
An ideal Unitarian Universalist congregation would have programs, in equal measure, that gather its people for:

worship, as a contemplative experience of the individual within community. Religious community is rooted in the varied expressions of its theological foundations found in the words, music, art, silence, and consideration of worship.

study, as a disciplined experience of the individual within community. Religious community finds and explores its horizons by studying together, moving closer to its goals and vision; by gathering the greater insights that come from the larger world of ideas, activities, and learning.

work, as a generative experience of the individual within community. Religious community builds itself and its members by working together, sharing the common bonds of tasks chosen and tasks completed. In the cooperation of work, be it physical, spiritual, or intellectual, we move closer to ourselves and to others.

play, as a re-creational experience of the individual within community. Religious community finds joy for itself and its members when opportunities abound for the spirit of mirth, silliness, and fun found in games, songs, skits, outings, and spontaneous playfulness.

Our worship is our "earth" grounding us, our study is our "fire" lighting new insights in us, our work is our "water" sustaining us, and our play is our "air" giving us wings of fancy.
The goal of a congregation is to strive to make available these elements in good balance to all who seek to be included, so that people as individuals and the congregation as a community can grow full and whole. Congregations that fulfill that goal gain the allegiance and support of their members and attract newcomers who are drawn by their openness and comprehensive programming.

Process
The content of a religious community will mean nothing if its is not supported by a process that expresses the same values. For me, the key elements of the process of a healthy religious community are openness, honesty, equity, and respect.

OPENNESS in a religious community is reflected in the ways in which the information, programs, decisions, and institutional structures are open to all within the community. When information flows freely and easily to all who desire or need it, when programs are available and advertised to all, when decisions are informed by all who care and are made by the appropriate sources of governance, and when all members have access to all committees and boards, a congregation is truly open.

HONESTY in a religious community is measured by the extent to which the practices of the community mirror the values of the community. It is also measured by the extent to which a member can rely on the words of the staff, other members, and governing bodies to be accurate, reliable, and trustworthy. When a person feels that what they are told is "the truth, the whole truth, and nothing but the truth" because that has been proven in experience, a congregation is being truly honest.

EQUITY in a religious community is evidenced by an equal valuing of members of the community without regard to materialistic standards. When a person is included in the power structure, the decision-making bodies, the program offerings, and the social connections of a congregation on the basis of spiritual commitment and personal abilities, religious equity is achieved. When such inclusion is determined by financial, reputational, social, or historic status, it is denied. When any member can feel that s/he or anyone else has found inclusion in the institutional structure because of who s/he is, not what s/he is, equity is present.

RESPECT in a religious community reveals itself in the patterns of acceptance of difference and diversity shown by the members. We do not have to like everyone else, but respect requires that we accord all others the same rights and courtesies we would have extended to us. When a person finds that s/he can represent a minority or unpopular position on some issue or activity and still feel fully welcomed within the circle of the community, respect is present.

People may be drawn to us because of our theological stance or our programming, but they will stay with us when they feel that we embody our principles in our process.

Leadership
That elusive but essential quality, leadership, is the means by which a congregation gains and keeps direction. It is an expression of two key principles: ownership and stewardship.

OWNERSHIP One of the central questions for any religious community is: "Whose community is this?" In the ideal situation, the answer without qualification or hesitation would be: "The members of the community." It is toward that ideal that leadership should flow. Each and every member of a congregation, whether or not they are in a position of authority, should feel that the institution reflects their wants and needs and feelings. They should feel that they "own" the decisions of the community, and when they say, "That is my congregation!", they should mean that they feel it is theirs wholely without the need to deny anyone else's similar feeling. In Unitarian Universalist congregations, this sense, that all the people ultimately are leaders through their ownership is essential.

STEWARDSHIP From its leadership through ownership, the congregation as a whole may delegate portions of its decision-making, programming, caring, and support functions to individuals or groups. The role of those so designated is to protect the interests and forward the intent of the congregation as a whole. Laity and professionals alike perform their delegated leadership functions best when they remember that they are stewards of the energies, resources, ideas, spirits, property, dreams, and principles of the community. In this sense, the granting of leadership to an individual or group is an act of trust; trust that those given leadership positions will serve the greater wisdom and good of the whole. When people see in their leaders an image of themselves, and when people feel safe and secure in the integrity and competence of their leaders, true leadership is present because true stewardship is taking place.

My philosophy of religious education can also be summarized in terms of Content, Process, and Leadership.

CONTENT
Religious Education, for me, is the process of leading people toward that which is of value in life. We are religious educators when we actively provide situations in which people can move toward an understanding, appreciation, and incorporation of those beliefs, attitudes, and actions which will enhance life. But, what are those beliefs, attitudes, and actions?

Women and men across history have inquired about the nature and meaning of life. "What does it mean to be human?", "How do I live with the reality of death?", "Is there meaning beyond myself?", "In what do I trust?". One portion of the content of religious education is the exploration of the central questions of humanity.

A second element of religious education is an acquaintance with the answers that men and women have given in different times, places, and traditions. We are guided toward that which we will value by the thoughts and deeds of others. To become "religiously literate" in this way is essential to each person's religious development.

Finally, religious education must build on these foundations by assisting individuals in asking their own important questions and exploring their own answers within a community of fellow seekers. This requires attention to the development of self-respect, critical thinking skills, and a deep passion for inquiry.

Obviously, such a content of religious education is never exhausted - in all of our days and all of our places, new horizons of inquiry open themselves for our exploration. Religious education's content is the never-ending path of wonder.

PROCESS
The content of religious education is transmitted by the process of religious education. As I think about process, I am guided by the insights of several theorists, most notably Sophia Fahs, Gabriel Moran, and Alfred Eisner. What they tell us is very familiar but worth restating.

Sophia Fahs, as the leader of the liberal religious education movement of the 20th century, reminded us that there is no substitute for experience in learning. Her "discovery" method required that we focus on the learner, not the content, not the teacher; what the participant "discovers" for him/herself is what s/he will truly understand and incorporate.

Gabriel Moran helps us to understand the context in which such discovery takes place. As mentioned above, Moran posits that no process of learning is complete unless it includes four key elements: work, play, study, and worship. When we work together with others, we discover elements of cooperation and interdependence. When we play, we uncover elements of life that are full of wonder, surprise, awe, and joy. When we study we discover the disciplined patterns of thought by which systematic understandings are created. When we worship, we open ourselves to spiritual and mystical knowledge which is often hidden in the busy-ness of other pursuits. Without all four elements, the process of religious education is incomplete and unbalanced.

Moran's web of participation which opens the participant to the discoveries of Fahs is illumined by the thoughts of Eisner about the realities of our endeavor. What we say we will do is our explicit process -- it is the best of our intentions. But, warns Eisner, we also teach by that which happens without or in spite of our best intentions -- this is our implicit process. If our process is good, our explicit and our implicit processes will be in harmony: what our participants receive by accident is consistent with what they receive by our intention. Finally, Eisner warns us of the null process, that which is learned from that which we do not teach. When our process fails to include certain people or values, those elements become part of our process by neglect.

A good process of religious education intentionally and actively structures opportunities for work, play, study, and worship through which the individual can experience and discover the never-ending wonder and meaning of life.

LEADERSHIP
The content and process of religious education are ultimately focused through the qualities of leadership. What is the nature of good religious education leadership? I think the best religious education leader is a pilgrim for him/herself. In being such a pilgrim-as-leader, the person must be a pilgrim/guide to others, assisting those in their care in finding their paths to points of personal understanding. S/he must also be a pilgrim/companion, sharing the journey of life as a colleague with others. And, finally, the leader must also be a pilgrim/explorer, one who is still actively exploring new horizons of thoughts and understanding.

Such leadership does not magically happen. If we take religious education seriously, we must take the support and training of our leadership seriously. Our leaders need to understand the theories which have been formulated to inform their actions. Our leaders need the experiences which can expand their horizons. Our leaders need the personal and professional support which can enhance their feelings of competence. Our leaders need the respect which makes them feel valued by us, our participants, our religious tradition, and our world.

From a spiritual humanist theological perspective, I envision a philosophy of Unitarian Universalism that emphasizes its best expression in religious community. Such religious communities most effectively embrace that philosophy when:

their programs include diversity of people, and elements of worship, study, work, and play;

their operations evidence the principles of openness, honesty, equity, and respect;

their leaders understand that they serve the community as stewards of the common vision.

HISTORY

PROGRAMMING

& EDUCATION

UU

COMMUNITY

WIDER

COMMUNITY

ADMINISTRATION

& SUPPORT

MATERIALS