Some Unitarian
Universalists are nontheists and do not find language about God
useful. The faith of other Unitarian Universalists in God may
be profound, though among these, too, talk of God may be restrained.
Why?
The word
God is much abused. Far too often, the word seems to refer to
a kind of granddaddy in the sky or a super magician. To avoid
confusion, many Unitarian Universalists are more apt to speak
of "reverence for life" (in the words of Albert Schweitzer, a
Unitarian), the spirit of love or truth, the holy, or the gracious.
Many also prefer such language because it is inclusive; it is
used with integrity by theist and nontheist members.
Whatever our theological persuasion, Unitarian Universalists
generally agree that the fruits of religious belief matter more
than beliefs about religion-even about God. So we usually speak
more of the fruits: gratitude for blessings, worthy aspirations,
the renewal of hope, and service on behalf of justice.
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How is religious education conducted?
The program of religious education is determined, as are all
other programs, by members of the local congregation. A wide range
of courses is available through our Association. These are adapted
by members as they choose. Courses appropriate for children may
be offered in subjects as varied as interpersonal relations, ethical
questions, the Bible, world religions, nature and ecology, heroes
and heroines of social reform, Unitarian Universalist history,
and holy days around the world. The same is true of adult religious
education.
In most of our congregations, regular children's worship-often
held during a portion of the adult service-is part of the program.
We seek to teach our children to be responsible for their own
thinking and to nurture their own impulses of reverence, morality,
respect for others, and self-respect.
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What do you teach children?
Our children are taught to think for themselves, while receiving
guidance on moral and ethical behavior. They learn Bible stories
and talk about them, allowing their individual beliefs to unfold
without a dogmatic interpretation. We present them with thought-provoking
themes and allow them the space to develop points of view and
convictions. Our church schools often have chapel services, where
children lead and participate in their own services and find their
spirituality. Many churches include the children in part of the
main worship service before they go to another part of the church
for church school.
Children learn about the beliefs and practices of the world's
major religions. They are encouraged to respect differences in
theology-many even spend a year visiting other churches, mosques
and synagogues in their area.
We have an award-winning, age-appropriate sexuality education
program for our youth as well as a Coming of Age process that
most churches use. Coming of Age is a program in which a church
fosters the transition of its youth into young adulthood.
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Do Unitarian Universalists practice
what they preach?
Religious
liberals put less emphasis on formal beliefs and more on practical
living. Our interest is in deeds, not creeds. We appreciate the
biblical text, "Be ye doers of the word, and not hearers only."
Our members have been active leaders in the struggles for racial
equality, civil liberty, international peace, and equal rights
for all people. We work as individuals, in congregational social
action, and in other groupings, including such denominational
efforts as the UUA's Faith in Action Department and the UU-UN
Office. We also work with the Unitarian Universalist Service Committee,
which brings critically needed social change to many parts of
the world.
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Since Unitarian Universalists don't
have a creed or doctrine, how can one describe a set of beliefs
that they hold in common?
Our association of congregations has covenanted to affirm and
promote seven basic principles. They can be found here: http://www.uua.org/principles.html
One of our ministers, David O. Rankin, described our beliefs
in ten statements. They are:
1. We believe in the freedom of religious expression. All individuals
should be encouraged to develop their own personal theology, and
to present openly their religious opinions without fear of censure
or reprisal.
2. We believe in the toleration of religious ideas. All religions,
in every age and culture, possess not only an intrinsic merit,
but also a potential value for those who have learned the art
of listening.
3. We believe in the authority of reason and conscience. The
ultimate arbiter in religion is not a church, or a document, or
an official, but the personal choice and decision of the individual.
4. We believe in the never-ending search for Truth. If the mind
and heart are truly free and open, the revelations which appear
to the human spirit are infinitely numerous, eternally fruitful,
and wondrously exciting.
5. We believe in the unity of experience. There is no fundamental
conflict between faith and knowledge, religion and the world,
the sacred and the secular, since they all have their source in
the same reality.
6. We believe in the worth and dignity of each human being. All
people on earth have an equal claim to life, liberty and justice-and
no idea, ideal or philosophy is superior to a single human life.
7. We believe in the ethical application of religion. Good works
are the natural products of a good faith, the evidence of an inner
grace that finds completion in social and community involvement.
8. We believe in the motive force of love. The governing principle
in human relationships is the principle of love, which always
seeks the welfare of others and never seeks to hurt or destroy.
9. We believe in the necessity of the democratic process. Records
are open to scrutiny, elections are open to members, and ideas
are open to criticism-so that people might govern themselves.
10. We believe in the importance of a religious community. The
validation of experience requires the confirmation of peers, who
provide a critical platform along with a network of mutual support.
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What is the significance of the
flaming chalice?
In the days preceding World War II, the Boston-based Unitarian
Service Committee was attempting to rescue Unitarians and other
religious liberals from those parts of Europe (notably Czechoslovakia)
where their lives were threatened by Nazism. The flaming chalice
was the code by which those needing to be rescued identified themselves
to the Unitarian Service Committee.
This symbol, which came into widespread use in Sunday services
during the last 20 years, is usually lit at the beginning of the
service, accompanied by a simple spoken ritual.
In our services today the chalice symbolizes wisdom, knowledge,
and spiritual insight, and the flame that rises from the chalice
represents the light of illumination and understanding.
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** Many of these Q&As are excerpts from pamphlet by Alice
Blair Wesley, a Unitarian Universalist minister who has served
congregations in College Station, Texas; Silver Spring, Maryland;
Cherry Hill, New Jersey; Hagerstown, Maryland; and Harford County,
Maryland.
