Tomorrow, or rather starting today at sundown, is Yom Kippur in Jewish tradition: the Day of Atonement. This is a High Holy Day, which (like most ancient observances) has changed in significance through the centuries, so that now for many less-than-orthodox Jews the important thing is the remembrance of the holy day, not any particular meaning in it. As Marshal McLuhan said in another context, "the medium is the message." It is the keeping of Yom Kippur, the keeping itself, which is perhaps more significant than how it is kept. I think that many anniversaries and recurring observances are worthwhile in this way, not so much for their particular content as for the ways in which they link us with our forebears and their ideals. As we mark such days we help, in however small a way, to keep the faith and carry the flame.

Rather than dismissing the overt meaning of the day, though, I should mention that for observant Jews, Yom Kippur is probably the most important holiday of the year. It's a day set aside to "afflict the soul," to atone for the sins of the past year. It's only about sins between humans and God, not for sins against another person. To atone for sins against another person, you must first seek reconciliation with that person, righting the wrongs you committed against them if possible. That must all be done before Yom Kippur. Once you've set things right between you and your neighbour, you can come to Yom Kippur ready to get into right relationship with the Divine.

No work is supposed to be performed on Yom Kippur. Strictly, you're supposed to refrain from eating and drinking (even water) for 25 hours, beginning before sunset and ending after nightfall the next day. There are additional restrictions that are less well-known: no washing and bathing, no anointing one's body (with cosmetics, deodorants, or such), no wearing leather shoes (Orthodox Jews routinely wear canvas sneakers under their dress clothes on Yom Kippur), and no engaging in sexual relations. It's customary to wear white on the holiday, which symbolizes purity and some people wear a kittel, the white robe in which the dead are buried.

Unitarian observances are very different. We don't really have very many - in fact there are no distinctive Unitarian holidays - but we try to acknowledge and respect the holidays of many traditions. We have a children's Religious Education curriculum called "Holidays and Holy Days", in fact. Hardly ever do we stress keeping any holiday strictly according to the book, but we do recognize, in however inarticulate a way, that simply remembering the occasion is worthwhile. We tend to affirm the spirit behind this story, which comes from the Hasidic Jewish tradition:

A great calamity was upon the community. The rabbi went into the woods, to the exact spot of the most special place, the sacred grove, lit the sacred fire according to the directions he had learned from his teachers, and said the prayer in just the right words and just the right way. And it was enough to save the village from the disaster.

A great calamity came upon the community again many years later. Much had been forgotten in the meantime. The new rabbi no longer knew the place in the woods where the sacred grove was located, or how to get there. But he could still kindle the flame for the sacred fire, and he could still say the prayer. He said "God, I don't know the place, but I know to kindle the flame and to say the prayer, and this must be enough." And it was.

Another great calamity came upon the village again many more years later. The new rabb, like the previous one, didn't know where in the woods to find the sacred grove; and he didn't know how to kindle the flame for the sacred fire, but could still say the prayer. He said: "God, I don't know the place and I don't know how to kindle the flame, but I still know the prayer and this must be enough." And it was.

Years later, once more a great calamity came upon the community and the new rabbi sat in his study. He no longer knew even which woods the sacred grove was in, or what kind of fire was to be kindled by a flame, nor how to kindle it. He had never even been taught the words of the prayer that would avert disaster. "God," he said. " I don't know the place in the woods, I cannot kindle the sacred flame and I don't even know the words of the prayer. But I know the story, and this must be enough." And it was enough; the people were saved.

Knowing the story is SO vital, so life-giving! We rediscover its importance in our life together in this congregation when we hear the stories of the early days. Three years ago, on the occasion of dedicating Founders Hall, October 8th, 2000, we heard several stories from people who had been around since the beginnings of the Waterloo County Unitarian Fellowship - even before it had a name. Let's return to the story of our beginnings on this anniversary Sunday, and enjoy the spirit of it, even if some of the details and words are forgotten.

This congregation held its first meeting in mid November, 1956 . . . approximately 47 years ago. Several people from this area, together and separately, had been going to hear the fiery Unitarian Minister Bill Jenkins speak in the Toronto congregation. Bill Jenkins clearly did a very great deal to prepare the ground for the formation of our Congregation here in Waterloo, as did a man by the name of Munroe Husbands, who worked out of Unitarian headquarters in Boston. He would look for signs of interest in Unitarianism in small communities across the continent and promote interest in forming a local fellowship. Munroe came to Kitchener in 1956, arranged an evening meeting in a conference room in the Walper Hotel, advertised the meeting in The Record, and about 25 people attended.

In the words of Bob Whitton, one of our founders who's part of our congregtion today,

Husbands traced the history of Unitarianism for his audience, going back to the proclamation of the Nicene Creed in the year 325 A. D. that is, back to the Arian Heresy following the Council of Nicaea. He told us the crux of the heresy was the failure of Arias to accept the argument that Jesus was God Incarnate, involving the belief in the Virgin birth, and so on. He also talked about some of the leaders of the movement in the United States in the last century, including Theodore Parker, William Ellery Channing, Ralph Waldo Emerson, and others. And he talked about Unitarianism today, summarizing it as a "questioning religion."

It was a good talk, Bob tells us. Enough people were impressed to enable the organization of a small Fellowship, based on that cornerstone - "a questioning religion." That was the faith of our founders - that even to question can truly be an answer. Are we keeping that faith? Are we questioning enough - not just in the depth of our hearts, but aloud, to our families and friends and the leaders of this congregation and the leaders of our province and country?

We're a steadily growing congregation today, but the movement hasn't always been onwards and upwards; there have been hard times along the way. Charlie MacDonald recalled for us that at one point in the mid-70s, there was a meeting of about a dozen people after a Sunday service to consider whether to disband. After about 20 years of existence, the affairs of the congregation had sunk to an all-time low. In Charlie's words,

... after much soul-searching and speculation ... it was decided to carry on, to try some new approaches and to work toward a part time minister. We worked and things did change, very slowly at first.We did get a part time minister [and after many ups and downs it] became apparent that the next move was to find a new and larger meeting place. So it was decided to take the plunge, sell our [30-year] home on Allen Street and go into the "wilderness" until we could find a new home (Dunbar Rd.) and the rest is current history. ... I remember a strong sense that ... we had to do it, to grow and ... not lapse back into stagnation.

That, too, was the faith of our founders - that risks are necessary, that even going "into the wilderness" may be a necessary transition as we evolve and grow. Are we keeping that faith? Are we risking enough - not just in practical terms as we consider issues of space and leadership and finances, but in our personal, spiritual lives, too? Keeping the faith may involve - probably does involve at certain times for each of us - making a leap of faith.

On that Founders Day celebration 3 years ago, Halla Piekarski recalled how throughout its history, this congregation's members have taken care of each other. She said,

... I moved (in >76) to my present location on Overlea. The thorny red berry bush that Bob Whitton planted is still on my front lawn, and the red poppies from his own garden thrived in my backyard for 17 years. I remember the friendly "handymen crew" of the Fellowship, [people] who looked after the old house on Allen and often helped others in an emergency. I remember turning to them for help with my new house -- Bruce Torrie, Leo Hagedorn, and Charlie MacDonald who made the little speaker's platform for small people like me.

In the >70s, we proudly presented the identity of our Fellowship to the community at large: the brass plaque saying "Unitarian House" appeared by the entrance. I did not want us to forget about it later, and I pestered the present Property Committee to find it two years ago. Faith moves mountains (of dust and junk) and the plaque was found! Dave Keller affixed it by the entrance on Dunbar Street at Xmas >98. ... This congregation gave me freedom and confidence to speak my truth, and it allows me to be loving to my neighbour, myself and my god -- unconditionally.

That, too, was the faith of our founders - that a congregation is about helping one another. Are we keeping that faith? Are we making it possible for Unitarian House to be Unitarian Home - a place where we give flowers to each other - literal and figurative bouquets -- and help people of different sizes and styles to feel comfortable. Keeping the faith may involve moving mountains of dust and junk in the search for precious treasures - the freedom and confidence to speak our truth and be loving in our own way. Keeping the faith is about the way we relate to each other.

In the dedication of this room as Founders Hall three years ago, I said,

This room is already hallowed by memories of the times spent here, the services and activities of a serious and playful kind which have taken place here, and above all by the people who have gathered here and -- before that -- the people who made the gatherings possible. May it continue to be a place of worship and celebration, of laughter and sharing, of love and acceptance. May all who meet here always be enriched by their time together.

Are we keeping that faith, by helping to make this place full of worship and celebration, of laughter and sharing, of love and acceptance, and of enrichment to everyone gathered here? Perhaps no one of us can do all those things. But if you can think of some way, however small, that you have contributed to worship - worth-shaping - ....... or celebration ....... or laughter ....... or sharing ....... or love ....... or acceptance ....... or enrichment ... then you are keeping the faith, my friend.

This year, 2003, is a vintage year for anniversaries, and in keeping with our theme I want to remind you, in closing this reflection, of three towering figures from the history of our Unitarian Universalist movement -- three life-stories about faith and how to keep it. The first figure is Michael Servetus, a pioneering Spanish physician (the first to publish a description of the blood's circulation through the lungs) who was burned at the stake in 1553, 450 years ago, by John Calvin for his criticism of the doctrine of the Trinity and his opposition to infant baptism. Servetus has often been considered an early Unitarian, and aspects of his theology-for example, his rejection of the doctrine of original sin- influenced those who later founded Unitarian churches in Poland and Transylvania.

The widespread hostile reaction to the killing of Servetus has been taken as signaling the birth in Europe of religious tolerance, a principle which is much more important to modern Unitarian Universalists than anything to do with the Trinity. Are we keeping that faith in the importance of religious tolerance? Are we listening respectfully to our friends with very different views from our own, and informing ourselves about the diversity of religions in our own communities, and working to ensure that no-one is in danger because of their beliefs? Those are the ways in which we can keep faith with Servetus.

Another major milestone in our Unitarian Universalist movement this year is the three hundredth anniversary of the birth of George De Benneville. De Benneville was born in London, of French Huegenot parents in 1703. He was haunted as a child by dreams of burning in hell, reflecting the Calvinist theology of the day. The nightmare recurred until, in a vision, the figure of Jesus appeared and rescued him. De Benneville took this not as merely an assurance of personal redemption but as a message that God's love and salvation will extend to all creation. This was the core of the Universalism to which he then dedicated his life.

In adulthood, De Benneville became a missionary for his faith. He traveled first to France, the very country his parents had fled from to avoid religious persecution. In France his radical theology got him in trouble. He spent two years repeatedly preaching and in and out of prisons until he was at last arrested and sentenced to death. Literally lying with his head in the guillotine he was preparing for the final test of his theology when he was saved by a last minute reprieve from King Louis XV - now there's a story! He emigrated, in 1741, to America, settling in Pennsylvania, where he established himself as a physician (like Servetus). He held small group meetings in a room reserved for worship and invited preachers of all persuasions. This, by the way, was nearly 30 years earlier then the 1770 date of John Murray's landing in New Jersey and his preaching of Universalism in Thomas Potter's chapel - another story worth remembering. De Benneville wrote,

Preach the Universal and Everlasting Gospel of Boundless, Universal Love for the entire human race, without exception, and for each one in particular," and "The spirit of Love will be intensified to Godly proportions when reciprocal love exists between the entire human race and each of its individual members. That love must be based upon mutual respect for the differences in color, language, and worship, even as we appreciate and accept with gratitude the differences that tend to unite the male and female of all species. We do not find those differences to be obstacles to love.

I know that the Universalist strand of our religious tradition is precious to many of us. Are we keeping faith with George de Benneville and John Murray in their insistence that everyone is worthy of love, the insistence which led to our first Principle, affirming the worth and dignity of every person? Refusing to treat anyone as disposable, or as a means to an end - treating each person with whom we interact as someone like ourselves, with hopes and dreams and the potential for goodness -- these are the ways in which we can keep our Universalist faith.

And finally, as I mentioned back on the actual birthday, this is the two-hundredth anniversary of the birth of that great Unitarian, Ralph Waldo Emerson. The teaching for which Emerson is best remembered is self-reliance, a constant theme of his journals and sermons. To be self-reliant, for Emerson, was to listen to and heed the still, small voice of God within. Are we keeping faith with Emerson by listening to all that is best in us, by nurturing it and applying it to our lives and actions? Let's remember especially one of his sayings that we've all heard, but perhaps not known was his: "Hitch your wagon to a star." Hitch your wagon to a star and you will know that you, along with Emerson, are to keeping the faith.

We have many good stories to inspire us. I hope that like the rabbi in the Hasidic tale I told at the beginning of this reflection, even when we find ourselves ignorant or undecided about the details of religious observance, or of the proper setting for worship, for finding what is best and deepest - even when we forget the words for the Chalice Lighting or for Spirit of Life or for Carry the Flame - even then we can say: I remember the stories and those must be enough. They will be enough, if we commit ourselves to keeping faith with them, and with each other, if we commit ourselves to keeping the faith. So may it be.