The UUCW Nugget
February 3, 2016
 
Office Hours
(Sept 1, 2015 - 
June 30, 2016):
Mon, Tues, Wed: 
9 am - 3 pm
Thur. 9 am - 2 pm
(Closed 2nd Wed.
Oct - May)


Congregational Mission Statement

"The members and friends of the Unitarian Universalist 
Church of Worcester covenant to be a congregation of love, hope and justice inspiring people to take on the challenges of a changing world."
  
Welcoming Church 
Mission Statement 

The LGBTQI and Allies of the Unitarian Universalist Church of Worcester strives to further the affirmation and celebration of LGBTQI individuals in all aspects of the church community. We also seek to increase the visibility of UUCW as a Welcoming Congregation within the greater community.
 
Spending and Spent

Last weekend my daughter, her mother and I finished the tedious process of reporting our financial life to the colleges my daughter applied to last month.  This meant getting my taxes done at the earliest possible moment (a first in my life!).  I don't know why it is that each year when I face the annual task of tax filing and in the case of this year the added process of financial aid reporting, that I feel so anxious.  Part of the process I think stems from a time in my life when I didn't have the means to make up for any mistakes I may have made in projecting my tax burden and paying on a quarterly basis, so I always entered the process at the end of the tax year a bit weary.  The other part, is that there is attached to this process a form of self-examination which involves a sense of worthiness and judgement, when I finally look at what I have earned and spent and face the inevitable reality each year that despite having earned a reputable income, I always feel I'm living on the edge of something and that while I dream of giving so much of my resources to the world I love, that it never seems like enough.  I guilt myself into feeling like I haven't accomplished enough, earned enough, saved enough, given enough. . . you get the picture.  Oh the tax refund helps, don't get me wrong, but it never seems like it's enough and it is spent all too quickly.
 
I think it is easy to get stuck in a "not enough" frame of mind and being.  The trick, I am learning is to recognize that this frame is founded on a phantom, phantom wealth to be exact.  I refer here to the musings of David Korten in a article from Tikkun Magazine.
 
And what is money? Most money in circulation isn't even represented by a number on a piece of paper. It is an electronic trace in a computer file. Aside from the metal in coins, what we call money has no meaning or existence outside the human mind. It has value only because, by social convention, we agree to accept it in return for things of real value: our labor, knowledge, and natural resources.

Most money is an accounting chit created from nothing with a simple bookkeeping entry when a bank issues a loan.

When you take out a loan from a bank, the bank opens an account in your name and enters the amount of the loan. That becomes a liability on the bank's accounts, offset by the corresponding asset of your promise to repay with interest. With two simple accounting entries, money magically appears from nowhere. That simple process makes it possible for the institutions of mammon-the institutions of Wall Street and its global counterparts-to rule the world. As the economist John Kenneth Galbraith once famously observed, the process is "so simple it repels the mind."

Money, consequently, can be defined as phantom wealth. It has no substance or intrinsic value, particularly when it is created from nothing and is not used for the creation of anything of corresponding value.
 
What then is "real wealth"? asks Korten.  He defines his term "as anything that has true intrinsic value: land, labor, knowledge, food, education."  But I think he misses the point completely.  For me, real wealth is defined by relationships, literally by communion, which I believe is served by the things Korten mentions, but these are no substitute for the intimacy and ultimacy that is captured by an act of communing with other beings, the environment, and if one wants to, the universe at large.

My father pointed to this truth when he said a good life is lived in such a way that when it is over the world is bereft at the loss of that life.  In other words, relationships, communions that serve something larger than ourselves are an ultimate goal.  This is our true legacy, when we leave the world a better place than we found it.  When we desire and work for a larger peace, a truer justice, a deeper love, we invest our lives with high significance.  I think this is why the Talmud of the Jewish tradition notes that to live a good life one has only to plant a tree, write a book or have a child.  I also believe this is why we belong to and support this community of faith.
        
The reality of this truth came alive in me again as I worked with my daughter to fill out financial aid paperwork.  It had nothing to do with the numbers on the screen and everything to do with the dream in her eyes, the excitement in her voice, the promise of a future yet to unfold.  In that moment, and in all the moments I remember this experience, I am the wealthiest I will ever be. And in large part I have this community to thank for helping to support my family, for the home we have made, and the world we continue to love and serve in so many important ways.
 
Blessings,
Aaron


A Communion of People
Beau Rivers, Ministerial Intern

I want to share with you an enlightening article on Communion by the Reverend Kirk Loadman-Copeland:
  
"Communion is a powerful word and a powerful concept, but many of us dismiss it because of the symbolism of the Christian ritual of Communion, especially given the Catholic Church teaching of transubstantiation in which the bread and the wine used in the sacrament of the Eucharist becomes, not merely symbolically, but in actual reality the body and blood of Jesus. This understanding of the Eucharist was not that of the early Christian Church. (
Closing Paradise, Rita Nakashima Brock and Rebecca Ann Parker p. 2).

While our observance of Communion goes back to the beginning of Unitarianism and Universalism (UU Experience of Communion, Carl Seaburg, p. 4), the ritual has not enjoyed the status in our tradition that it has enjoyed in other Protestant traditions. This makes sense given our liberal theology, which has tended to a low Christology that emphasizes the humanity of Jesus, and a high anthropology that focuses on human potential.
 
As we have moved away from traditional observances of communion, we have embraced communion as connection and fellowship. Rev. Ray Baughan, a Unitarian Universalist minister, wrote in 1965, "When people turn from the table where bread is broken and candles glow, be sure you have invited them not to your house, but to their own, and offered not your wisdom, but your love." And Unitarian Universalist minister Judy Deutsch wrote in 1974, "Our stay here is a communion. A communion of people with ideas and feelings to share and with time to learn the ideas and feelings of each other, a communion of people who are seeking to live their lives as fully as possible who welcome this opportunity to live with others, to learn from them, to teach them, who welcome this opportunity to help them, to be helped by them, to have fun with them, and to love and be loved by them. A communion of people who, if they cannot welcome, at least recognize the need for struggle, for anguish, for disappointment, and for sorrow. And-who hope somehow to reach that ultimate commitment that will give their lives tremendous meaning."
     
The Fellowship Movement, which began in 1948 to spread Unitarianism through the formation of small, lay-led groups, and continued to 1967 was aptly named. The word "fellowship" pointed to the importance of relationships. These fellowships stressed greater intimacy, spontaneity, and informality. They required more personal involvement. As one person said, "fellowship members 'joined an experience' rather than an institution."
     
Fellowships did not observe communion, they embodied communion, which literally means "union with" and shares the same root as community. This embodiment of communion characterizes Unitarian Universalist congregations. Many joke by calling the coffee hour after the Sunday service our communion. Yet the ritual of the coffee hour is significant, connecting people week-in and week-out in their beloved community. It reinforces Deutsch's assertion that our congregations are a communion of people. The experience of communion also underlies the sharing of joys and concerns that many congregations include in their worship service. This element is important to many congregants and newcomers alike. ...[With] the [distressing] breakdown of community in contemporary society ...[many] newcomers say they seek out a Unitarian Universalist congregation to find community.
     
Having moved beyond the traditional observance of communion, it is telling that our congregations embody communion. Perhaps it was natural given this embodiment that innovative communion services would be developed and embraced. Most notable in these are the Water Communion as part of the annual ingathering service, and the Flower Communion that often happens in springtime. Their use of elements from nature, water and flowers respectively, point to wider and deeper communions (Seaburg p. 7). The invitation to each of us is to deepen our connections through communion with each other, and to make the strangers among us feel they have come home and are part of our community."
 
Small Group Ministry is a wonderful way to deepen our connections through a communion of ideas and feelings in relation to each month's Touchstones theme. Join us in the Lounge this Sunday, February 7th from 11:30-1:00 as we explore the depth and breadth of communion in our lives.
 
Many Blessings,
Beau


Contact Information

Phone:

508-853-1942

Email:

office@uucworcester.org

Fax:

508-853-2065

Website:

www.uucworcester.org

 

 

 

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