Remarks from the celebration of the 125th
anniversary of the founding of the First Icelandic Unitarian Society of
Winnipeg delivered at the commemorative service held at First Unitarian
Universalist Church of Winnipeg on Sunday, January 31, 2016. (Part 2 of 4)
Now, notwithstanding their
social importance throughout human history, the study of congregations as a
sociological phenomenon is only a little more than half a century old and the notion
that congregations are institutions with something to learn from other human
institutions, and with something to contribute in return, is not much more than
a century old. So, when this congregation was founded, there were no real
guidebooks about how to do so, other than the various denominations’ rules of
polity and manuals of discipline. A familiarity with received traditions, the
observation of neighbouring congregations’ practices, and the mentorship of
wise – and sometimes not so wise – elders were the foundation upon which
missionaries went about organizing new congregations. Beyond that, they had to
rely on their own ingenuity and chutzpah – although no Christian missionary
would have had any idea what chutzpah was, let alone that they possessed it.
By the time I was actively
engaged in church work, there was a vast literature on the nature of
congregational life and a wide array of training programs aimed at guiding
would-be new congregation organizers in their task, the name “missionary” having
long since fallen out of favour among religious liberals. One of the striking
assertions I remember hearing, having been the beneficiary of a quarter century
of study, was that the average life expectancy of a Protestant congregation in
North America was about 76 years – more or less the same longevity as the
average North American person. Not only that, but we were told that the life
cycle of the typical congregation was remarkably similar to that of a human
being – they tended to reach their adult size by the time they were a quarter
century old, they often experienced something akin to a mid-life crisis in
their 40s or 50s, and their decline and demise often came on rapidly in their
later years. And specific studies of congregations with ethnic foundations –
like ours – revealed that few survive to the end of the third generation – that
is, few outlast the grandchildren of their founders.
Like all sweeping
generalizations, observations about statistically average congregations can be
as misleading as they are illuminating, but I offer them up to reinforce an
obvious but noteworthy point: this congregation is uncommonly old, which is to
say that it has already outlived the average congregation by half a century. It
has survived and prospered. And this is a testimony to the faithfulness,
resilience, and ingenuity of successive generations of members and friends who
have helped it to flourish. This is not an average congregation, it is an
exceptional one – remarkable for its longevity, to be sure, but remarkable
primarily for the qualities that enabled its longevity: a clear but evolving
sense of mission, resilience in weathering the inevitable conflicts and
challenges that all human communities face, a willingness to reach across the
social divides that stifle growth, and a capacity to change without
compromising its core values.
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