January - March 2008
You may also listen to these sermons here.
A Costly War
Justice Sunday
March 31, 2008
Rev. Dr. Neal R. Jones
March 19th marked the 5th anniversary of the U.S. invasion and occupation of Iraq. This war has cost us dearly. Just a few days after the anniversary, the 4000th American soldier was killed. Rarely covered in the media are the 60,000 American wounded, many of whom will be disfigured and disabled for the rest of their lives. Never counted are the 1 million Iraqis who have been killed directly and indirectly by our war -- most of whom are children.
Before the war, Paul Wolfowitz predicted that the postwar reconstruction of Iraq would pay for itself through increased oil revenues. Instead, Congress has written checks for nearly $700 billion to pay for the war. That's approximately $12 billion a month, $400 million a day, and $4800 a second. For this amount, we could have hired 10 million elementary school teachers, enrolled 70 million children in Head Start, and provided health care for 300 million children. What does it say about our national priorities that we are willing to spend $700 billion on warfare rather than on the welfare of our people? Forty years ago, Martin Luther King said during another unnecessary and unjust war of aggression, “A nation that continues year after year to spend more on military defense than on programs of social uplift is approaching spiritual death.” The choice between life or death could not have been made more stark than last month when President Bush vetoed a bill that would have expanded health insurance for 10 million children. He said that we didn't have the money, yet at the very same time, he asked Congress to appropriate another $172 billion for the war.
$700 billion is just the tip of the iceberg. Noble prize-winning economist Joseph Stiglitz estimates that the longterm cost of the war – future borrowing for war expenses, interest on the debt, rebuilding the military to its previous strength, and lifetime healthcare and disability benefits for veterans – will run at least $3 trillion.
And what does this war cost our national soul ... when thousands of civilians are rounded up and sent to prisons beyond the reach of law, where they are held indefinitely without formal charges, without seeing their accusers or the evidence against them, without legal counsel, and without trial?
What does this war cost our national soul ... when mercenaries gun down civilians in broad daylight with no fear of prosecution ... when American soldiers abuse, sexually humiliate, torture, and murder prisoners ... when a few are punished while their leaders are never called to account for their crimes ... and when Congress confirms an Attorney General who refuses to repudiate these crimes?
What does this war cost our national soul ... when our President, sworn to defend the Constitution, turns the power of his office against his own citizens, authorizing the government to spy on Americans, wiretapping phones and intercepting emails without a warrant?
What does this war cost our national soul ... when our elected officials arrogantly sweep aside international institutions and treaties, many of which the United States originally supported ... when our President lies to us and calls us unpatriotic when we demand he tell the truth ... and when our Vice President, told that 2/3 of the American people believe that this war is not worth the cost, replies dismissively, “So?”
We have paid dearly for this war, and I fear that we will be paying for it for a long time to come.
Rev. Dr. Neal Jones -- Unitarianism: From One God to One World -- We will celebrate our Unitarian roots, which run 400 years back to Transylvania. Unitarians came into being because they rejected the Trinity, but what can Unitarianism mean to us today when many of us don't believe in one God, much less three?
Rev. Neal Jones -- Is the Good Book Really Good? -- This is Part 2 of the previous sermon. It disturbs many people to know that our sense of morality may be biologically based. Morality must be based on belief in God and the teachings of holy scriptures, they claim. Yet is the Bible a creditable ethical guide, and is the Biblical God a worthy role model? If not, what is our moral compass?
Rev. Dr. Neal Jones -- "Why We're Do-Gooders"
The latest discussions about morality have less to do with God, scriptures, natural law, and virture and more to do with the frontal cortex, MRI's, evolution, and instinct. Let's talk about the biological foundations of right and wrong and how this new awareness can help us better understand Muslim clerics, Fundamentalist preachers, and liberal intellectuals.
Don Mohr -- "In Remembrance"
We will spend some time considering how we were touched by Dick Wilson, Richmond Flowers, Walter O'Rourke, Molly Ivins, Mstislav Rostropovich, Don Herbert, Joybubbles, and many others. Some of the names may be unfamiliar, but their actions were well known.
Rev. Dr. Neal Jones -- "Evolution Sunday: An Unnecessary Argument"
The 400-year-old conflict between science and religion is unnecessary because they use different languages to describe the same reality.
Rev. Fred L. Hammond (guest minister) -- "To Be White: An exploration of White Privilege against the backdrop of Black and Womanist Theology"
http://www.coalitionfnsc.org -- Guest speaker Conchita Cruz, director of Coalition for New South Carolinians
January 13, 2008
Rev. Dr. Neal Jones -- "Helping Others, Helping Ourselves"
No act is purely altruistic. When we help others, we benefit as well, which makes service to others doubly rewarding.
January 1, 2008
An Appeal to the Better Angels of Our Nature
New Jersey recently became the first state in 40 years to abolish the death penalty. South Carolina and the other 35 states that still use the death penalty should follow suit for at least four reasons:
Capital punishment does not deter murder. States with capital punishment do not have lower murder rates than states without it. In fact, the highest murder rates occur in capital punishment states, like Texas, which accounted for 60% of the executions in this country last year.
Capital punishment is discriminatory, unfair, and arbitrary. Most convicted murderers spend their lives in prison. Only a small percentage are executed, and among these, the deciding factors are gender, race, geography, and poverty. Capital punishment is just that – those without the capital get the punishment.
Capital punishment is expensive. On average, life imprisonment costs taxpayers $750,000 per inmate. The cost of a capital murder trial, the appeals process, and the execution itself runs an average of $2.3 million.
Capital punishment makes mistakes. Since the death penalty was reinstated in 1976, 126 of the inmates on death row have been exonerated, more recently because of DNA testing. With an error rate that high, it is beyond debate that we have executed innocent people. Isn't the death of one innocent person one too many?
With so many practical, financial, and moral reasons to outlaw capital punishment, why do we still have it? Because this is not about reason. It's about emotion, the emotion of revenge. We want the murderer to experience what the victim experienced. Capital punishment appeals to the primal, baser elements of our nature.
I am not a vindictive person, but there have been a few times in my life when I have indulged the impulse for revenge. Whenever I have, I have felt vindicated and powerful for a moment, but the satisfaction has always been short-lived. In the end, I have always felt disgusted with myself that I allowed myself to stoop to such a level. Capital punishment causes us as a society to stoop to the level of a murderer.
I am, quite frankly, disappointed in my Christian brothers and sisters who still support the death penalty, typically invoking a wrathful, vengeful God and quoting the Old Testament: “An eye for an eye.” They forget to quote the Ten Commandments: “Thou shall not kill.” They forget the story of Cain and Abel, a story of how God dealt with murder. He did not execute Cain for murdering his brother but banished him from the community. They forget that Jesus advocated a higher morality: “You have heard that it was said, 'An eye or an eye.' But I say to you, do not resist an evildoer. If anyone strikes you on the right cheek, turn to him the other also.” They forget that Jesus himself was an innocent victim of capital punishment, and they forget his words from the cross: “Forgive them, for they know not what they do.”
If someone murdered a friend or someone I love, I most probably would want that person to be executed. But laws should not be based on passions, least of all on vindictiveness. Laws should be based on reason and moral principle. They should appeal, to use Lincoln's words, to the better angels of our nature. When all is said and done, it just doesn't make sense to kill people who kill people to show that killing people is wrong.
October - December 2007
You may also listen to these sermons here.
A Bible Lesson for Liberals
SC Progressive Network Summit
November 17, 2007
Rev. Dr. Neal R. Jones
Hello, my name is Neal, and I'm a recovering Baptist. One of the reasons I fell in love with Unitarian Universalists and became one is because, unlike any other religious group I have known, they can laugh at themselves. We UUs may be dead serious about human rights and social justice, but we don't take ourselves seriously. We can tell jokes on ourselves. You may have heard some of them.
A Unitarian Universalist died and came to a crossroad in the hereafter with three signs. One said, “This way to heaven.” Another said, “This way to hell.” And a third one said, “This way to a discussion about heaven and hell.” Without hesitation the Unitarian went to the discussion.
A jet airliner was having serious problems in flight, and it became apparent that the plane might crash. Everyone on board began to pray, except for the UUs. They organized a committee on air safety.
They’ve come up with a Unitarian version of the TV show “Survivor.” Contestants have to drive from Pelion to Pickens with a bumper sticker on the back of their car that says, “I’m a gay, atheist, vegetarian, and I’m here to take away your guns.” Anybody who gets there wins.
Unitarian meetings must be very confusing to visitors. A person speaks and says nothing. Nobody listens. Then everybody disagrees.
What do you call a dead Unitarian Universalist? All dressed up with no place to go.
Why did the Unitarian cross the road? To support the chicken in its search for its own path.
Why is a Unitarian congregation like granola? When you take away all the fruits and all the nuts, all you have left are the flakes.
Blessed are those who can laugh at themselves, for they shall never cease to be amused.
Today I want to conduct a Bible study, and our Bible study is about prophets. Who are prophets, and what do they do? Many people think prophets tell the future, but prophets in the tradition of the ancient Hebrews told the truth. It's informative to look at the etymology of “prophet.” In Hebrew, the word for prophet is “nabiy.” That shares the same root with “nabat,” the Hebrew word meaning “to see, to look intently at.” So one clue to what prophets do is that they help us to see more clearly. “Nabiy” also shares the same root with “nabach,” which means “to bark like a dog.” So a prophet makes a lot of noise to warn us of danger or to wake us up.
Hear the barking of some of the Hebrew prophets:
I hate, I despise your religious festivals, and I take no delight in your solemn assemblies. Even though you offer me your burnt offerings, I will not accept them. Take away from me the noise of your songs; I will not listen to the melody of your harps. But let justice roll down like waters, and righteousness like a mighty stream. -- Amos
They shall beat their swords into plowshares and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war any more; But they shall all sit under their own vines and fig trees, and no one shall make them afraid. -- Micah
The Spirit of God is upon me, because he has anointed me to preach good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord. -- Jesus
According to the etymology of the word, prophets bark to wake us up so that we can see “what's going on,” to quote Marvin Gaye. The Biblical prophets were saying, “Wake up, Israel! This is not the way the Creator intended the creation to be. God intended for you to establish peace and justice here on earth as it is in heaven.” Modern day prophets, like Martin Luther King, Jr., are saying, “Wake up, America! You're not living up to your creed. You say you believe that all people are created equal, but you are not practicing what you preach.”
We need prophets in every age because we can't see clearly on our own. We can't see the forest for the trees. We are born into a particular time and place, and the history of the place becomes our history, and the culture of the times becomes our identity. None of us asked to be born to our particular parents, in our particular communities, attending our particular schools and churches, in 20th century America, but we were. We could have been born at another time and place, but we weren't. We perceive, think, and act the way we do because that's the way people of our time and place perceive, think, and act.
In this regard, the old doctrine of original sin makes sense to me. It doesn't make sense to me to believe that we are born sinful, inherently flawed, and defective. How can you look at an innocent newborn and believe that? But it does make sense to believe that sin is original to us, that it was in the world before we came on the scene. We are born into a sinful world -- into families with unhealthy relationships, into communities with self-serving tendencies, into institutions with unjust practices, into nations with self-aggrandizing policies. These sinful ways of being in the world are in the air we breathe. We don't make a choice of whether or not to breathe. We just breathe, and no matter how polluted the air is, we continue breathing, and we assume that the air is normal.
I once had a client in therapy who couldn't see the abuse in her marriage. She had been born and raised in an abusive family. Her father had abused her mother and her. It seemed natural and normal to her for men to treat women that way.
Every age has assumed that its particular ways of perceiving, thinking, and acting were perfectly natural and normal. 300 years ago, it was regarded as natural and normal to slaughter native peoples of this land. After all, they weren't human. They didn't have souls. Killing them was more like hunting animals.
200 years ago, it was considered normal to put people with darker complexions in chains and treat them like livestock. After all, they were naturally inferior.
100 years ago, it was deemed normal that women should not vote, own property, or have their own bank accounts. After all, nature had made them dependent on the guidance and protection of men.
50 years ago, it was considered natural and normal that we should attend separate schools,
stay at separate hotels, eat at separate tables, sit in separate sections of the theater, drink from separate water fountains, and be buried in separate cemeteries because of differing skin color.
In the not so distant future, people will look back at us and say, “Can you believe that in 2006 the voters of South Carolina amended their state constitution to prohibit gays and lesbians from marriage? What were they thinking?”
Prophets take us to the mountain top so we can look down at the valley where we live and see the smog in the air we breathe. I think it is telling that in the Hebrew scriptures, prophets usually ascend a mountain to commune with God and gain perspective on the human condition.
Prophets speak the truth to two parties -- the oppressed and the oppressors, the exploited and the privileged, the two sides of any and every unjust system, whether it's in your house, your nation, or the global community. My favorite definition of a prophet is this: “A prophet comforts the afflicted and afflicts the comfortable.”
They comfort the afflicted by affirming their dignity and worth. They say, “ There is a reason your life is hard. The deck is stacked against you.” They say, “Your suffering is not accidental, natural, normal, or the will of God.” They say, “You're not crazy for thinking that this is unfair because it is unfair. You have a right to be angry because this is wrong. You have a right to your own opinions and beliefs, to your own thoughts and feelings, to your own aspirations and choices. You have a right to say no. You don't have to put up with this because you're a human being.”
Prophets comfort the afflicted by helping them find their faith, not necessarily faith in God, but always faith in themselves. In fact, I think it's harder to believe in yourself than to believe in God. Having faith in yourself is trusting that queasy feeling in your stomach when you're treated inhumanely. Having faith is trusting that bolt of indignation that straightens your backbone and adds volume to your voice when you're violated. Having faith is believing in that pang of conscience that whispers inside your head when you see injustice with your own eyes and giving voice to that whisper so that it speaks with conviction from your own lips.
When people who have been oppressed believe in their dignity and worth and find their voice, they will not be held down again. Gandhi brought a world empire to its knees when he led his fellow Indians on a walk to the sea to make their own salt rather than remain dependent on the British to manufacture salt for them. When they realized their inner strength, on that day their dependency ended. Frederick Douglas put it this way: “Find out what people will submit to, and you have found out the exact amount of injustice which will be imposed upon them. The limits of tyrants are prescribed by the endurance of those whom they oppress.” Martin Luther King put it this way: “A man can't ride you unless your back is bent.”
Prophets comfort the afflicted, and they also afflict the comfortable. To prophesy means “to see, to look intently at.” Prophets help the advantaged to see that their advantages come to them because the political and economic systems are tilted in their favor. Prophets help the privileged to see that their privileges come at a price that someone somewhere has to pay. Prophets help the comfortable to see that their comforts cause someone somewhere to suffer.
This is hard for the comfortable to see because they are typically not bad people. Most CEOs who head corporations are fine, decent people who love their families, are loyal to their friends, go to church, and give generously to their communities. But many of them participate in systems and propagate policies that have bad consequences for people who are invisible to them. Plus, they don’t see the truth – or don’t want to see the truth -- because to set things right, they’d have to share some of their privileges and sacrifice some of their advantages, and they don't want to do that. They have grown comfortable with the air they breathe. They will resist because they see their lifestyles as normal and the status quo as the natural order of things. Again, Frederick Douglas was perceptive when he observed, “Power concedes nothing without a demand; it never did and it never will.”
Their resistance to change takes a predictable course. A prophet appears on the scene and barks about injustice and suffering. At first, he or she is ignored because he or she is just a lone voice in the wilderness. Then a few join the cause, and they are mocked, ridiculed, and not taken seriously. Then it grows into a movement that must be taken seriously, and the establishment begins to worry. They fear the loss of control, the loss of their power and privileges, the loss of their way of life, and their fear is expressed as outrage. They don’t argue with movement’s message; they attack the messengers. The social establishment calls them rabble-rousers and trouble-makers. The political establishment labels them traitors and accuses them of being unpatriotic. The religious establishment refers to them as heretics and infidels, maybe even Unitarians. As the prophets continue to bark and their movement becomes irresistible, the establishment becomes desperate and resorts to violence – lawful, legal violence. Dissenters are arrested, and their homes are ransacked and bombed. The police unleash dogs on peaceful protesters, discharge fire hoses on demonstrators, and shoot into the crowd. The prophet Amos was exiled from his own country. Micah was thrown in prison for sedition. Jesus was crucified. Gandhi and King were assassinated. Finally, the movement hits a tipping point, and a majority of the people begins to see what’s going on, and real change comes about. Then the establishment builds monuments to the very prophets they had reviled and declare national holidays in their honor.
The tipping point occurs when there is passion, when the afflicted feel deeply their hurt, deprivation, and anger, when the comfortable feel deeply their compassion, which means “to feel with.” They can finally feel compassion when the suffering of injustice becomes visible. Injustice is not an abstract concept. It’s physical blood, sweat, and tears.
When you can look beyond the low price tags at Wal-Mart to the sweatshops in China, where workers work 14 hours a day, every day of the week, making less than $3.00 a day, then you feel differently about shopping at Wal-Mart.
When you can look beyond the video images put out by the Pentagon of so-called “smart bombs” hitting distant buildings -- as if it were a video game -- to the tens of thousands of civilians beneath those piles of rumble, most of whom are children, then you feel differently about this war. If a majority of Americans could see those images, this war would end tomorrow.
In the New Testament, the word translated as Jesus’ compassion literally means “his bowels turned over.” To see clearly the price that has to be paid for the privileges we take for granted will turn your stomach ... and turn the status quo upside-down.
That’s what the barking of prophets does to us and for us. Prophets like Amos, Micah, Isaiah, and Jesus. Prophets like Frederick Douglas, Martin Luther King, and Gandhi. Prophets like … you and me?
November 4, 2007
Self-Laughter
by Rev. Dr. Neal R. Jones
Do you have the ability to laugh at yourself, and what does that say about your spirituality?
October 7, 2007
Selfishness, Selflessness, and Self-Love and Self Centeredness by Rev. Dr. Neal R. Jones
Selfishness often gets confused with self-love, but surely there is a difference. Let's see if we can clarify the difference in my sermon, and let's see if we can strive for a healthy love of self in our lives.
July - September 2007
September 30, 2007
Accountability by Anne Timberlake, Executive Director of the Conservation Voters of South Carolina.
Do our public officials have a duty to protect our environment? If so, can we hold them accountable? How
September 23, 2007
In the Eye of the Beholder by Rev. Dr. Neal Jones
The Midlands Interfaith Homelessness Action Council is declaring this week Homeless Awareness Week. Did you know that Columbia has a homelessness problem? Did you know that we also have a spiritual problem?
These Sermons can also be found here.
April - June 2007
These Sermons can also be found here.
January - March 2007
Unitarian Universalist Humor
by Elaine Faithful
The Difference Between Fingers and Moons -- Buddhism teaches us that religious images, rituals, and scriptures are metaphors pointing to larger meanings and mysteries, like fingers pointing to the moon. In fact, all religions at their best teach this, yet we often confuse symbols with the things they symbolize. When we do, religion becomes literal and life becomes flat.
by Neal Jones
Hope: Writing Your Own Script --"Hope" is one of those fluffy words that usually means no more than wishful thinking, but that doesn't have to be the case. Hope can have a backbone, as when we think of hope as becoming aware of the scripts we have been living and especially when we start writing our own scripts.
by Neal Jones
These Sermons can also be found here.
October - December 2006
Rev. Dr. Neal Jones -- The Best Laid Plans of Mice and Men -- The three Magi in the Gospel of Matthew followed a star all the way to the baby Jesus. Are you following any stars? How do you decide which ones to pursue? What do you do when you reach them? How about when you don't?
Elaine Faithful -- Restlessness amid Abundance -- As we gather today, Hanukkah has just ended and it is the eve of Christmas day. The annual winter holiday frenzy will be near an end--except those poor folks who wait until the last minute to buy your gifts. I don't know how you do it. Like most Americans, I am overwhelmed by an abundance of choices. On this Sunday we will cease all our hustle and bustle long enough to remember how truly abundant our lives really are.
Jones -- Recognizing Our Teachers
Jones and Marx-Conewll -- Giving Thanks for Our Abundance -- As we approach the upcoming season of abundance we take the time to focus on those things we are grateful for and recognize that for which we are not thankful. We celebrate our community with cider and cornbread communion.
Jones & Marx-Conwell --Giving Thanks for Our Abundance -- As we approach the upcoming season of abundance we take the time to focus on those things we are grateful for and recognize that for which we are not thankful. We celebrate our community with cider and cornbread communion.
Join us for Ron Edge's Annual State of the Universe address. This is traditionally one of our most popular services and it will include some "hands on" science for the children. Join us for Ron Edge's Annual State of the Universe address. This is traditionally one of our most popular services and it will include some "hands on" science for the children.
The Right to Choose
Jones -- All Souls Service -- All Souls Day, sometimes called the "Day of the Dead," is a Roman Catholic day of remembrance for friends and loved ones who have passed away. We will celebrate our Unitarian version of All Souls Day with a service of remembrance, healing, and thanksgiving.
Faithful, Elaine -- The Mask -- We all wear masks--everyday. It is a very natural way of coping with the challenges of being human--of being alive. All sorts of creatures in the wild do it, why not us. Nevertheless, it does a soul good to make an honest accounting every now and then of the masks and guises we present to the world. This season of Halloween, I think, is as good a time as any to check for congruency between the inner and outer selves of being.
Sabia, Dr. Daniel -- Morality & Dirty Hands-- Dr. Sabia is Assoc. Prof. and dept chair at USC dept of political science
July - September 2006
Jones -- "Have You Heard the Latest?" -- All of us gossip (Come on, admit it, you know you do). Is gossip simply idle chatter and malicious put-downs, or might it serve other more constructive purposes? Let's put our heads together and examine what recent research has to say.
Maclachlan, Dr. Morgan -- Philosophic Foundations of Religious Liberalism -- We call ourselves religious liberals but are we confident of our understanding of the meaning of the word "liberal"? In this talk we will explore the philosophic foundations of liberalism and discuss liberal documents ranging from the Sermon on the Mount to the Bill of Rights.
The UU Umbrella -- Unlike most religions, Unitarian Universalists don't espouse particular doctrines or dogmas. Instead, we provide tolerance, support, and encouragement for people to define their own beliefs. What's important to us is not what you believe but how you behave. If you have a friend or colleague who is interested in finding out more about Unitarian Universalism, this would be a good service to invite them to. If you're a "regular," this will be a good reminder of who we are.
April - June 2006
Reisner -- Conceptions and Misconceptions About Unitarian Universalism -- As a percentage of the world's population, or even of America's, UUs are practically insignificant. Besides that, our name doesn't convey meaning to most people. Who are we, really?
Jones -- A Mature Spirituality -- "Spirituality" has become a popular buzzword in our society and even in our denomination in recent years. Often used, it is seldom de-fined. I'd like to define what I think constitutes a healthy, mature spirituality, and if we have time at the end of the service, I'd like to invite you to weigh in, as well.
January - March 2006
Severance, Rev. Arthur --Religion as Relationship -- Rev. Severance is the minister at First Unitarian Church of San Antonio, TX.
Reisner - Nourish What You Cherish What is the relationship between giving money for the program of the congregation and the health of the religious community? How can we keep the flaming chalice burning brightly in this beacon of freedom, justice, and hope?
Rev. Peter Lanzillotta, PhD -- Heaven and Hell: Up, Down, or Right Here?
Reisner -- Desperately Needed: Social Justice
Jones -- Practicing Presence -- We cannot change the past, and we cannot predict or control the future. Now is all we have, literally -- right here, right now. What would it mean if we could be more fully present in the present ... with our everyday activities, with our "stuff," with our bodies, with those we love, how about with ourselves?
Maclachlan, Morgan -- Jesus and the Buddha: Two Mahatmas -- When we say we respect and draw from many religious traditions, what do we mean? In this talk we will explore the character of Mahatmahood as exemplified in the teachings and lives of Jesus and the Buddha.
Jones -- Hitching Your Wagon To an Old Paradigm -- The current attempt to insert so-called “Intelligent Design” into science classes is not only a violation of Church and State; it is the last gasp of a Fundamentalist faith that ties its validity to a pre-scientific world view. The danger of hitching your faith to an out-of-date paradigm is that when the paradigm dies, so does your faith.
Jones -- About Schmidt, Aging, and Life -- Another year passes and guess what? -- another year older! Let's talk about some of the implications of getting older by looking at Warren Schmidt, that Jack Nickolson character in the movie "About Schmidt," a man who didn't age gracefully.
Copyright Notice
All sermons are inherently copyrighted by the authors, but presented here by permission.
Jones = Rev. Dr. Neal Jones
Reisner = Rev. Dr. Doug Reisner
For more information about our fellowship, visit, http://www.uu.columbia.sc.uua.org.
For more information about our denomination, visit UUA.org
Many thanks to David Roof and the entire sound board team.
tsc.uufc@bjmeallen.net