The E-book of Finding Our Way Home is now available! You can get an EPUB version at lulu.com for $9.97. (The link should take you directly to the book, or you can search by author and title.) In 3-5 weeks there will also be versions on Amazon, Barnes & Noble, Kobo, and other ebook stores. EPUB is readable on Apple Books as well as Nook, Kobo and other readers.
In 2016, when I first published Finding Our Way Home: A Spiritual Journey into Earth Community, I was happy to use an ecologically oriented print-on-demand source for a paperback format. That is still available for $17.99 plus shipping. I have been told it is the kind of book that does well with slow reading, a chapter at a time, with spiritual practices offered at the end of each chapter. Personally, I enjoyed doing the layout and choosing the typeface, and creating all the formatting. I assumed I would also do an e-book at some point, but with chronic illness and not very much energy, it took longer than I expected.
For some mysterious reason, during the last few weeks, I was inspired to get back to it. The first step was reading “how-to guides” at lulu.com. I had to create a new document and undo all the formatting I had previous used, substituting standard formats. I checked all the internet links that showed up in the notes, to make sure they were still functioning. I also updated the author page, but did not change anything else in the content.
My hope is that this new format will make the book more accessible to more readers, both financially and visibly. I especially want to thank my friend Diane K. for her cheerleading and enthusiastic support. Just a little note to mention that when you purchase directly from the publisher more of your payment goes to me as the author. But another way you can help, if the message appeals to you, would be to leave a review wherever you purchased the book. In the end, most of all, in my small way I want to keep fostering a spiritual journey of waking up to interconnection—to the earth, to each other, and to the Mystery within and between all.
Two people have reached out to me in the last few weeks to ask about the origins of the name of our little Capisic brook. They accurately assumed that it was a Wabanaki name, as are many waterways in what is now Maine, and wondered about its original meaning. I have wondered that too, though when I asked Wabanaki friends, no one was quite sure. So recently I began some research about it.
Capisic Brook has several branches winding through our neighborhood, with three headwaters: the north branch starts east of Forest Avenue near the intersection with Allen Avenue, the main stem in a wooded area within Evergreen Cemetery, and the west branch just east of I-95 near the intersection with Warren Avenue. Sadly, it receives run-off from development and roadways, and its water quality is significantly impaired. After these feeder branches join together it crosses under Brighton Avenue, flowing into Capisic Pond, which was originally created in the 1600s by a dam for a grist mill. Eventually Capisic Brook feeds into the Fore River. [I want to note here that the Fore River was called Casco by the Wabanaki people who lived here.]
All of this land is Wabanaki land. I wrote about its history in a previous post, noting that it was the chief Skitterygusset who first made an agreement for a settler to live near Capisic Brook and its uplands. While the settlers thought of these agreements as deeds of sale, a Wabanaki interpretation was something more like a treaty: an agreement to co-exist, and to render offerings each year for the use of the land and water. Unfortunately, the settlers kept taking more and more of the land and waterways. That is the painful legacy of colonization. Any story must include this legacy.
For those of us who live here now, if we are paying attention, the presence of the brook is everywhere in the neighborhood, showing up in the patterns of the roads, and the deep ravines with trees and brush. It most likely contributes to the wildlife that still frequents our yards. When I go for a walk, I seem to find myself heading to places where I can see the brook, in one segment or another. Despite the pollution and development, the brook has its own powerful presence in this place, that cannot be denied.
So what about the name? I have been privileged to study a Wabanaki language, Passamaquoddy/Wolostoqey, for the last five years with Roger Paul. One thing I learned is that the languages are polysynthetic–words are formed from the combination of smaller syllables, with root segments, prefixes, and suffixes, that combine to form new meanings. The word “Capisic,” as such, is not in the online Passamaquoddy/Wolastoqey dictionary. So I began to look at its parts. First of all, early spellings by settlers were not consistent or necessarily accurate to the actual Wabanaki words. It is likely that it has changed over the years. But I listened to how it sounded, and converted it as well as I could to the spelling system which has been used for the last 40 years–and is used in the online dictionary: ‘Kahpisik.
Now, it is more likely that the dialect here was Abenaki, and their recent spelling system is different, but I was working with what I knew best, and all of the Wabanaki languages are intelligible to each other, so that seemed not unreasonable. Here is what I was able to find: first of all, the final two letters “ik” are most likely a “locative” signifying that the word is a location. So then I looked at Kahpis. Sometimes, an “is” signifies something small, though that is less certain in this case. “Pis” can also mean “in” or “into.” I found the syllable “Kahp” in the prefix “kahpota” meaning to climb down or disembark, and also the verb “kahpotassu,” used in the context of transportation, meaning she or he gets off, gets out, disembarks, steps down. I couldn’t find other uses for “kahp.”
Many Wabanaki location words are the descriptions of what might take place there. Because of the physical characteristics of the brook, I am wondering if Kahpisik might refer to “the [small] place where we disembark [from our canoes].” The brook was unlikely to be a navigable stream, so people traveling on the Casco (Fore) River, coming to this brook, would have to disembark. So maybe that is what the name refers to.
I want to acknowledge that I am not an expert in the language, and merely hope to be a respectful and curious student. I checked in with Roger and he thought it was possible that this meaning might be on the right track. If others can tell me a more accurate meaning, or source for a meaning, I will update this post.
But in the meantime, it is helpful to think about this place in relation to its own history, to the people who lived here, live here still, and love this land and water. I imagine it used to be great drinking water, filtered as it was through gently sloping forest. Animals and birds still drink from it today, polluted though it is. I am grateful to be able to walk to the brook, to see the water and the plants, and sometimes birds and animals who visit. I am glad to see awakening environmental consciousness that seeks to purify its waters again, or at least mitigate its pollution. We belong to our watershed, and when we can imagine ourselves located in such a way, we are more likely to care for our home.
Pond has open water today, first time this spring!
Back in 1981, I wrote a poem that meant so much to me at the time–an expression of the spiritual path I was attempting to follow as a social change activist. It is interesting to me to read it today–do I still agree with it or not? Since that time, I have been involved in several organizations working for change. I would love to change the system, and I grew to think much more collectively. But after many years, and seeing the backlash against so many changes we tried to create, there is some grounding in remembering that we are creating a new way, no matter how the larger system reacts. I am curious what other activists or spirit kin might think about it all. (I do still love the word kin-dom.) (And one can make a small pond by digging a hole and pouring in water–it will never be the ocean, but it gives me joy none the less.)
We are not reformers
We are resisters
We are not reformers with a cause
We are resisters with a way
A reformer is one who tries to change the system
A resister is one who tries to change herself
A resister does not try to answer the question
of what the system should be
A resister does not try to organize a new system
A resister resists the system
A reformer is like someone trying to make an ocean
She digs a big hole and pours in water
A resister is like a river
A river doesn’t know what the ocean looks like
But it knows the way to the ocean
Now here is a mystery
The organizers of groups try to organize people
into organization which resist the system
But only individual persons can become resisters
Only individual persons can change themselves
But when a person becomes a resister
she finds a kinship with other resisters
She becomes part of the kin-dom
The kin-dom is always in the midst of the system
The kin-dom is always in resistance to the system
The kin-dom is not an organization to be joined
It is the kinship with other resisters one finds
when a person becomes a resister
Only individual persons can change themselves
Only individual persons can become resisters
When resisters protest this or that evil
we are not trying to change the system
A resister protests to strengthen the change
in her own life
A resister protests to let other people know
that there is another way
A resister protests to invite other people
to become resisters
If everyone became a resister
the system would collapse
But a resister is not waiting or working
for that goal
The kin-dom is not waiting or working
for that goal
The kin-dom is at hand.
March 11 2004 Margy and Myke at a rally at the state house in Massachusetts, in support of equal marriage
This week in my basement archives I revisited my life in Massachusetts in 2003 and 2004, during the time when its Supreme Judicial Court declared that to deny civil marriage to same sex couples was unconstitutional. In the six months following their declaration, state legislators were arguing over trying to stop it from happening, or support it to happen, and we were at the state house too, lobbying, and rallying. I had forgotten many of the details of those months, but I had not forgotten the strange mix of joy and fear as we anticipated this unimaginable possibility. It is hard to believe that was only 19 years ago. Now marriage is accessible to same sex couples across the land, but it is still under threat. I found my remarks from a forum we held on Cape Cod that spring, and they still seem relevant today.
This was Civil Rights, Civil Marriage: A Forum on Equal Marriage Rights for Lesbian and Gay Couples, Cape Cod Community College, May 3rd, 2004, where I was part of a panel presentation. At that time I was a minister at First Parish Brewster, Unitarian Universalist. Linda Davies and Gloria Bailey were members of our church, and one of the plaintiff couples in the lawsuit. They also had just spoken at the event.
“I want to start by saying how much I am looking forward to signing the marriage license of Linda and Gloria on May 17th. When I sign that license, I won’t be acting merely on my own behalf, but representing the whole community of First Parish Brewster. I believe I speak for all of us when I say how grateful we are to Linda and Gloria for taking a risk with their lives to end discrimination against gay and lesbian couples, and what a joy it has been to join them at the front lines of this historic civil rights effort. I know that your courage and your transparent love for each other have touched people’s hearts and opened their minds.
“Our struggle is far from over. Many of our opponents use the teachings of Christianity to claim that gay and lesbian couples should be excluded from marriage. I think Jesus would be horrified to see how his message has been twisted.
“Someone once said that even the devil can quote the Bible. Every religious community that draws inspiration from the Bible has the challenge of interpreting a collection of documents that were written and gathered over 1800 years ago in languages and cultures not our own. Some people will tell you that they take the Bible literally word for word. I will tell you, following Karl Barth, that I take the Bible far too seriously to take it literally. As even my Catholic professors used to say, the Bible is ‘the word of God written in the words of men.’ It is full of contradictions and its heroes are entangled mixtures of good and evil. The Bible tells the stories of a community’s experience of the Holy in their midst. If we are to be true to its message, we must also pay attention to the working of the Holy within our midst.
“You know, Jesus actually said very little about marriage, and nothing about homosexuality. He wasn’t so concerned with family arrangements. He was concerned about love. He was concerned about how we care for each other, and especially, about how we care for those who are—what he called—’the least’ among us. He called on his followers to welcome the stranger, to take in the outcast; to bear witness to the kingdom of God within each person. He said, when we live in love, God is in our midst.
“I am a minister and I am a lesbian. So this moment in history is meaningful to me in two ways. I want to say that I respect how difficult this issue is for those who are religious. It was difficult for me when I was a young Catholic woman. It was easy to imagine that everyone could just follow the rules if they tried. It wasn’t until I became friends with a gay man in college that this ‘issue’ took on a human face—the face of a brother who was in deep pain because of the contradictions between the teachings of his religious tradition, and the inner truth of his own body and soul.
“When we risk honoring the truth in our own soul, we are entering dangerous ground. What if we are deluding ourselves? Some would say we are. But on the other hand, what if the truth in our souls is the voice of the Holy in our midst?
“The God of the prophets was always leading them beyond the comfort of the familiar in the direction of greater love. I believe that we are living in a prophetic moment. Something holy and miraculous is going on here. It has always been the Holy who has lifted up the downtrodden. It has always been the Holy who has filled the hearts of people with compassion. It has been the Holy who made strong the faint of heart, and transformed the lowly.
“Equal marriage is a civil rights issue, a legal issue, an issue of respect for diversity. But for my part, I want to take off my shoes, for I believe we are standing on holy ground.”
Gloria Bailey, left, and Linda Davies of Orleans rejoice moments after being pronounced married by First Parish Brewster Unitarian Universalist minister Rev. Dr. Mykel Johnson, left, on Nauset Beach during a 1:00 ceremony on Nauset Beach Monday. The couple, who have been together three decades, were married in front of a group of about 40-50 friends and press. Monday is the first day of legalized same-sex marriage in Massachusetts and the US. A dinner party is planned at a friends house to celebrate the event. (Dewitt photo 5/17/04)
My friend Estelle making art from the “13 Hugs Are Healing” shed (2015)
This past week, my beloved friend Estelle died. She had been living with her granddaughter Michele, and thankfully, she was at home with her family during her final days and hours. She had been in declining health for a while, but the shock of her death reverberated through a wide community of people who loved her. She was another person in my life from whom I experienced unconditional love. Estelle was a woman who created community around her, and many people felt her unconditional love. She had a way of seeing the specialness in each person.
I met Estelle in 1985 at the Women’s Encampment for a Future of Peace and Justice–the Women’s Peace Camp for short. The camp was 52 acres directly next to the Seneca Army Depot in upstate New York, where it was rumored that nuclear weapons were stored. Estelle visited the encampment the first week it opened in 1983 and lived there on and off for the next 20 years. She was a founding member of the encampment’s second incarnation, Women’s Peace Land, and was co-founder of the Peace Encampment Herstory Project. I can’t remember it clearly, but Estelle and I probably got to know each other more deeply while sitting by the fire on overnight watch duty. By the end of my first summer staying there, I counted her one of my closest friends.
Estelle was an elder to younger women at the camp–most of us were in our 20s and 30s, and she was in her 40s. But she already had wise crone energy–she was fierce, courageous, protective, and creative in a context where we were willingly on the front lines in the battle against nuclear weapons. There were numerous actions of public civil disobedience and less public direct actions taken on behalf of peace. Because Estelle had a job to go back to, she didn’t risk arrest, but she was a stalwart support for those who did. I want to share one story that was recently shared on the peace camp Facebook page that illustrates her so well.
“So, one night a group of women came back to the house after sneaking into the Army Depot and painting peace slogans on the water tower. They had mud still smeared on their faces and spray paint on their clothes and hands and were telling of their triumph when soldiers came racing after them and tried to charge into the house but Estelle, in her white haired Mother Jones persona, blocked the door and calmly told them, “women are sleeping in here, you men can’t just walk in” and that stopped the men, who were after all mainly young and only here because the world didn’t give them other ways out. By the time an Officer arrived to Put Down This Womanly Nonsense some of the women had wiped off the mud while many others had smeared some on so there was just no way to know who the soldiers had followed home. Much ordering around ensued and women were told to line up and account for themselves and well you know that just did not go as the Officer thought it would. Meanwhile Estelle, who had long since befriended the local sheriff and deputies called that sheriff and those deputies to report that men were trespassing on the farm and threatening the women so then the sheriff and a deputy or two came roaring up and then more ordering around and demands to account for themselves happened and meanwhile the women with spraypaint on their hands got snuck out the kitchen door and into the dozens of tents in the dark field and eventually it was impressed upon the soldiers that they had no rights even one inch off the base and as they drove off Estelle smiled and waved then – Mother Jones, remember – got right back to organizing the next day’s actions.”
post by Elliott BatTzedek
I remember being in a similar action, with similar magic worked by Estelle to confound the army personnel who came after us. Estelle demanded that they produce a search warrant describing who they were looking for, and of course, their descriptions weren’t close to matching the actual women involved. There is so much more I could say about Estelle and about the Peace Camp. Being there from summer 1985, and then winter through summer of 1986, was transformative in my life. Coincidentally, I have been going through old papers and letters from that time this week, so perhaps some other thoughts and memories will bubble up during that process. But for now, I wanted to express how grateful I am that I knew and loved Estelle. There was a shed on the camp with a slogan painted on its side: 13 Hugs Are Healing. I am mindful of the many diverse ways that love that has touched my life through the years and the healing I experienced from that love.
Me and Lori, 1977, when she took her first vows as a Franciscan sister.
What does unconditional love mean? What does it gift to us in our lives? I first experienced unconditional love in my friendship with Lori Slawinski. I have been looking back on my life by going through old papers these last several weeks–my winter project. The other day, I reread dozens of letters from Lori from when we first knew each other. We met when I went to college in the fall of 1971. She was a sophomore at the time, and became the “big sister” I never had at home, my being the oldest child of so many. I haven’t found any photos from that time; this photo from 1977 is the earliest. Very quickly we became best friends, though there was a moment when she hesitated–she said she was afraid of corrupting my innocence. I can’t remember exactly what I said to her, but all I could see in her was her own bright goodness. I think each of us were surprised to be chosen and loved by the other.
Looking back from the perspective of being a lesbian, I wonder about our friendship. We were never sexual with each other, but our letters can only be described as love letters–mostly written on school vacations when we were apart from each other, missing each other, and expressing our affection with such deep passion. I had occasional crushes on boys during this time, but nothing could compare with the love I shared with Lori. Our love for each other was also expressed in the context of our passionate love for God. Lori and I were part of a small circle of friends who were trying to follow Jesus and figure out how to live the gospel in our times. All of it intermingled. From her I felt God as the unconditional lover, and from me she felt that too.
Unconditional love is a transforming energy, a grounding that helped me to believe in myself. Maybe because we weren’t trying to be “in a relationship,” we could grant each other the freedom to explore fully who we were, without expectations? Our maybe it was the spiritual rootedness that provided that freedom. We had a fantasy of continuing forever in our little community, but college is a temporary place. When she graduated, she left to join the Franciscan Sisters of Chicago. I didn’t follow her there, but tried another way, eventually discovering the Catholic Worker movement. Lori was very psychic, and I remember it took a lot to claim my own inner knowing, since she always seemed to know me so well. Separating was a challenge, after being so close. But we were able to let each other go, to try to work out our own destinies.
Our lives diverged significantly when I encountered feminism, and found myself leaving Catholicism, leaving Christianity, embarking on a new spiritual path. I imagine it must have been difficult for her, yet we stayed connected. I went to Chicago Theological Seminary in 1983, came out as a lesbian while there, and she came to my graduation in 1986. (It was years later, in 1999, that I was ordained a Unitarian Universalist minister, but that is another story.) Somehow, the love we had for each other never wavered. We kept in touch via occasional letters and long distance visits. Sadly, Lori died of cancer in July 2012; this second photo was from our final visit in May of that year.
I am so grateful that I was able to experience her unconditional love in my life. I have had other significant loves, and still do, but her love was the root. It enabled me to come alive, to feel joy, to trust the dreams I dreamed and the ideals that guided me. Despite our different paths, that unconditional love remained tangible. Perhaps that is why my image of the divine is rooted in a Larger Love, who loves all of us unconditionally.
Have you experienced such love in your lives? Please share your stories if you might be willing? Each story reminds me of the possibilities that surprise us when we least expect.
I’ve been going through old boxes from my past, and am currently working on the time I lived in Grand Rapids, Michigan, from 1979 to 1983. It was such a different time–not many photos, for example. But I found this one in a clipping from a women’s periodical, attached to an article I wrote about how women’s history is not just reading about women from the past, but an imperative for us to make history in the present–herstory. I still believe that!
My partner at the time, Gary, and I were trying to make history/herstory through non-violent activism, and through running a Catholic Worker hospitality house. We called it Grimke Community, named after Angelina and Sarah Grimke, white southern women who worked for the abolition of slavery in the early 1800s. We opened our house to a person or family in need of emergency shelter, often in cooperation with the local battered women’s organization. The house was in a kind of land trust, and we lived there rent-free. We could pay the bills if one of us had some sort of half-time job at minimum wage.
I held various jobs during those years, from being a maternity aide for a home-birth midwifery group, to visiting women in the local jail, to cleaning houses, to being a library “page.” I was also doing a lot of music those days, and performing in any local venue I could arrange, from nursing homes to social justice rallies. It is funny to look back at my big naturally-curly hair, my extremely thin torso, and my wide-open mouth. I was learning to use my voice!
In early 1983, when this picture was taken, I was trying to make sense of how to follow my calling. It was something like a call to ministry, but still being Catholic, and being a woman, I felt like I had to invent something totally new. Eventually, I was able to take the next steps by going to Chicago to attend the Chicago Theological Seminary, where I was lucky to receive a full fellowship. Gary and I moved to Chicago to take over also, serendipitously, the leadership of St. Elizabeth Catholic Worker House. Those were years of profound transformations. And after seminary, I did invent something new for myself–a ministry which was a combination of activism, offering feminist therapy for women, and leading feminist ritual and community education. (This was years before I eventually was ordained as a Unitarian Universalist minister.)
Now, looking back at my own herstory, I can feel the continuity between the me of now and the me of back then. But I feel some sadness that the changes for which I struggled, while meeting some success, have also faced incredible backlash and new challenges. Still, I don’t regret any of it.
Ice was forming on the surface of the pond yesterday.
Yesterday felt like the true turning of the seasons, from warm autumn 70 degree days to a chilly, almost winter, high of 40 degrees. We had a freeze overnight and the pond surface was wrinkled with ice forming. I went around the yard putting away the last garden hose, the five-gallon buckets, the little tables we use in the back next to chairs. I turned over the wheelbarrows behind the garage. I covered our patio table and chairs with a tarp, and I plugged in the bird bath so it will keep water thawed during frozen weather. I got out the snow shovel and sand mixture to put on the back porch. I left 4 chairs around the fire circle–maybe we’ll get outside around a fire–it could happen!
Last Thursday was my last time lying in the hammock for the season. I could see two frogs still hanging out in the pond, the color of mud, not the green of summer. While I was lying there, suddenly I saw a huge bird flying nearby, up to the pine trees at the back near our yard. Looking closer, I recognized the characteristic shape of a turkey! It was dusk and the light was turning all black and white and shades of gray. We’ve had a little trio wandering in the yard during the last few weeks, so I am guessing this was one of them. I had to put the hammock away the next day.
Turkey in a pine tree at dusk
This morning, we had a bit of snow, mixed with rain, so here we are. The gardening work, whether fully complete or not, is done for the season. And I was inspired to get back to my winter project–going through boxes of old papers in the basement. I am proud of myself for diving into it today!
Last winter, I went through 11 boxesfrom my years in Boston, organized, winnowed, and reduced them to four. I had just started on some boxes from the time before I moved there. This winter, I will go through papers from my time at the Women’s Peace Camp, and in Chicago, and in Grand Rapids. I went to Chicago from Grand Rapids in 1983 to attend Chicago Theological Seminary, from which I graduated in 1986. I visited the Peace Camp in the summer of 1983, and then lived there in the summer of 1985, and winter/summer 1986. These places were the scenes of my coming out as a lesbian, and my trying to figure out what ministry might look like for someone like me. At the time I had left the Catholic church, and was part of the emerging feminist spirituality movement. I experienced so much transformation during those years, and I am fascinated to read what I wrote about it. It was a season of profound personal change.
The last few weeks have been full of ordinary tasks around the house and yard. Sometimes we forget to be grateful for these very ordinary things. I think about people whose lives have been disrupted by war, by floods, by fire, by despots. Margy and I are able to do our ordinary tasks and ordinary meals and ordinary rest, undisrupted, and for that I am grateful.
A couple weeks ago, I painted the trunks of the orchard trees, to protect against winter sunburn and insects. This time I used a half and half mix of white milk paint and “Surround”–both powders that are mixed in water. I don’t know if it is really necessary–certainly I see fruit trees around the neighborhood without anything on them. But one morning, I had the energy and decided to try out the mixture. Surround is a kind of porcelain clay organic product that can disrupt certain insects. Last summer, I sprayed the fruit trees with it, and they remained light colored all winter. This summer I didn’t do any sprays like that, but why not try it as a winter paint? So that was one little project.
Peach tree with white paint on trunk.
I’ve been using the skimmer to clear leaves off the pond, and then I also have been cutting off the dead stalks of pond plants. I got into the pond one day, placing my feet very carefully down to the second step in, and lifted the pond lily pot, then dropped it down to the deepest part of the pond. The deepest part is 2 1/2 feet, so I am hoping that the hardy lily might survive the winter this way. And maybe in the spring it will need to be lifted back out, or maybe it will just reach its leaves up to the surface from there. I asked Margy to watch with me, just in case I slipped. But I didn’t! A few frogs are still hanging out, since the weather has been unseasonably warm still.
Since we had an extra weekend of warm weather, I finally painted the upper beam of the roof on our deck. Some of the wood had been left bare when a friend put in the roof, a few years ago, so protecting it has been on the long-term to-do list. Happily, there was some primer in our basement that I could use, leftover from the prior owners. It took three days, and each day after working on it for only a couple hours I was dead exhausted. But it is done today!
Deck beam half painted and half still undone bare wood.
Meanwhile, we’ve been filling in our absentee ballots, and researching the details of 13 referenda questions for our city of Portland, as well as the candidates running for office. I am grateful for democracy, as flawed as it might be practiced, and pray that we’ll still be able to have a democracy going forward. Rising fascism in our country has been alarming and discouraging, as well as the attack on the bodily autonomy of women, and the threats to such importance common goods as Social Security and Medicare. So much of my life’s work has been about expanding the benefits of democracy to those who have been excluded, fighting for equality and justice and liberation for myself as well as others. My work has included criticism of the way that our democracy has been incomplete, flawed, and unjust. But I think of voting as harm reduction–I may criticize candidates and policies, but I will vote for those who will do the least damage. Right now, with the Republican party being taken over by fascists, that means voting for Democrats across the board. So I am extra appreciative these days of the ordinary benefits we can take for granted, and pray that many many people will be moved to vote to keep those benefits.
Arrowhead flowers and leaves and seeds, a pond plant
I am happy to be starting a new experimental adventure. After four years away following my retirement, I am venturing back into involvement with my former congregation, Allen Avenue Unitarian Universalist Church. In our faith community, a retiring minister traditionally stays away for a few years, to make room for a new minister to bond with the congregation, and to make real the fact that I am no longer their minister. If or when we return, we create a covenant with the current minister to clarify our relationship and offer our mutual support. I have done that with Rev. Tara Humphries who is now serving the congregation.
But it is still a delicate balance to negotiate. When I go back, I am not their minister, but I am also not just any other member of the church. I am still their Minister Emerita, an honorary designation expressing our mutual affection and connection. But with or without that designation, I still carry those thirteen years of affection and connection, and it gives me an influence different from other members. So for me, the experiment is measuring whether and how I might be a member of this community in that in-between zone. I am drawn back by a desire for the kind of community that church offers, I am drawn to that little village of care and support. Is it possible? Will it work for me, and for them?
Some parts of this feel very clear-cut. Dealing with chronic illness has made it impossible for me to carry out many ministry functions, like weddings, memorials, and leading worship, so I won’t even be tempted to be doing any of those. Another aspect clarified in our covenant recognizes that “since my position still carries some weight, I will decline to participate in the governance of the congregation, or take sides on any issue.” And both Tara and I will “decline to participate in, and will remove ourselves from, any conversations with church constituents which might try to evaluate each other’s ministries or contributions to church life.” All of that feels very down-to-earth and solid.
But more experimental are the personal interactions and connections. The first event I attended was an in-person, outdoor celebration of our 200th anniversary on September 10th. I am still being super cautious about COVID, so I wore a mask even though we were outside, though most others did not. This was the largest event to which I have gone at all since COVID. I would have loved to hug everyone, but I did air-hugs instead. It was wonderful to see people I knew, and meet a few I did not know. Heart-warming. It was also rather exhausting, and I had to rest afterward. Is that my chronic illness, or introversion, or somehow feeling once again all those threads of connection?
Worship services are now hybrid on Sundays–some people attend in person and others on Zoom, so I have attended a couple via Zoom, but I haven’t yet stayed for “zoom coffee-time.”
I went to the monthly “Elder Salon” and that felt really good. The structure made it easy for me to participate as others did, with a few minutes of check-in for each person, and a discussion following that. I like the reciprocity I felt in that group. The topics of concern to elders match many of the topics of concern in my own life right now. So it feels like I can join in as any other member might join in, and benefit from the collective wisdom in the group. I guess I am learning to be an elder. I like it.
All in all, I am taking it slow, and observing what comes up for me.
Finding Our Way Home 