We don’t spend all our time shuffling old books around. Sometimes we add new ones! We have a surprising range of topics, but today I’d like to point out a couple of newish goodies that fit neatly into our core UU mission. They’re mostly, in fact, from either Skinner or Beacon, the UU publishing lines. Among the books that appear in the blog picture, one book is in an area that isn’t directly connected to our own congregational history but highlights an interesting aspect of the history of UU-ism, namely the Fellowship movement. Fellowships have sometimes been formed by liberal religious groups too small or too isolated to become fully-fledged church congregations, and there was a moment in our history when forming fellowships was a very active way of supporting liberal religion. Even now many UU congregations are small and always have been, and some small congregations have no interest in getting bigger, even if it is hard to keep them going, or, in some cases, even if anyone who wants to locate them needs a really, really good map. The book we have just acquired on The Fellowship Movement discusses the movement in full and serious historical context, but my favorite bits are the stories about, literally, wandering country roads with a torch trying to find some of our more elusive co-religionists. There is also some pretty wry commentary on UU congregations too small to support a minister, and on the fact that some of them think they would rather not have a minister, thank you very much, as well as colorful descriptions of why some ministers probably wouldn’t want them either. And this, of course, is just the American story. One of my favorite readings in the sober British Unitarian press of the early 20th century discusses the Unitarian Religious Revival. The point of the article seems to have been to raise the question of whether there was one and whether one was wanted. The answer seems to have been ‘no’, on both counts. But being British, of course, the discussion was very polite and one was so glad the question had been raised. The issues of congregational size and the formation of new congregations continue to be important, of course, and they have direct connection to current questions of the covenantal relationships that exist among congregations and congregational polity. For the history of those issues in American UU-ism, you can check out the Minns lectures by Alice Blair Wesley.
Our church founder Mr Garvin was an interesting man of his time. Born in 1860 into a Quaker farming family, he had moved to Lancaster by age 14, when he began working in a local store. He rose to be the manager there and finally the owner; under the Garvin name and in improved quarters at a new site, the store flourished. Mr Garvin died in 1936 but his store remained a mainstay of downtown Lancaster before finally succumbing to the suburbanization of retail commerce in 1975. Mr Garvin was thus a self-made businessman. He was also a progressive one, taking a strong hand in modernizing downtown Lancaster.
Of course it is a fine thing for a merchant to improve his neighborhood, but it also benefits the merchant. In piously Protestant Lancaster, sponsoring a Unitarian church was a different kettle of fish. The shrewd Mr. Garvin cannot have failed to recognize that in erecting a Unitarian church by a prominent architect in one of the loveliest neighborhoods of Lancaster he was quite boldly advertising a new product in the religion department, and he probably anticipated that it would encounter serious competition from the established brands. Here Mr. Garvin’s Quaker background, with its proudly nonconformist heritage, may have helped him to act on his generous impulse when he learned that new parents who had suffered the loss of their child were further afflicted when their church refused its rites of burial because the child had died unbaptized– for this is in fact the origin story of the church. The original name — the Church of Our Father — invokes the special role of parenthood, and the sacred bond of parent and child receives further elaboration in the remarkable stained glass window in the church vestibule. Because of later additions and remodeling, the vestibule is now little used, and congregants typically enter the sanctuary from the opposite side. It is worth a detour to view the vestibule window, however, since it differs sharply in style from all the other windows in the church and has an interesting history of its own. We’ll get to that! In the meanwhile you can learn more about our history when you visit the Behrens Library. Look for Unitarian Universalist Church of Lancaster 1902 – 2002 — A Century of Free Faith.