Unitarian Universalism

Unitarian Universalist Principles

We, the member congregations of the Unitarian Universalist Association, covenant to affirm and promote

• The inherent worth and dignity of every person;
• Justice, equity and compassion in human relations;
• Acceptance of one another and encouragement to spiritual growth in our congregations;
• A free and responsible search for truth and meaning;
• The right of conscience and the use of the democratic process within our congregations and in society at large;
• The goal of world community with peace, liberty, and justice for all;
• Respect for the interdependent web of all existence of which we are a part.

The living tradition which we share draws from many sources:

• Direct experience of that transcending mystery and wonder, affirmed in all cultures, which moves us to a renewal of the spirit and an openness to the forces which create and uphold life;
• Words and deeds of prophetic women and men which challenge us to confront powers and structures of evil with justice, compassion and the transforming power of love;
• Wisdom from the world's religions which inspires us in our ethical and spiritual life;
• Jewish and Christian teachings which call us to respond to God's love by loving our neighbors as ourselves;
• Humanist teachings which counsel us to heed the guidance of reason and the results of science, and warn us against idolatries of the mind and spirit;
• Spiritual teachings of earth-centered traditions which celebrate the sacred circle of life and instruct us to live in harmony with the rhythms of nature.

Who are Unitarian Univeralists

Courtesy of the Unitarian Universalist Association

We are a religious people who have woven strands of a rich past into a tapestry of the present.

In the first centuries of the Christian era, Christians held a variety of beliefs concerning the nature of Jesus. In 325 CE, however, the Council of Nicea promulgated the doctrine of the Trinity-God as Father, Son, and Holy Ghost-and denounced all those who believed differently as heretics.

In the sixteenth century, Christian humanists in Central Europe-in Poland and Transylvania-studied the Bible closely. They could not find the orthodox dogma of the Trinity in the texts. Therefore, they affirmed-as did Jesus, according to the Gospels-the unity, or oneness, of God. Hence they acquired the name Unitarian.

These sixteenth-century Unitarians preached and organized churches according to their own rational convictions in the face of overwhelming orthodox opposition and persecution. They also advocated religious freedom for others. In Transylvania, now part of Romania, Unitarians persuaded the Diet (legislature) to pass the Edict of Toleration. In 1568 the law declared that, since "faith is the gift of God," people would not be forced to adhere to a faith they did not choose.

In the seventeenth and eighteenth centuries, radical reformers in Europe and America also studied the Bible closely. They found only a few references to hell, which they believed orthodox Christians had grossly misinterpreted. They found, both in the Bible and in their own hearts, an unconditionally loving God. They believed that God would not deem any human being unworthy of divine love, and that salvation was for all. Because of this emphasis on universal salvation, they called themselves Universalists.

In the eighteenth century, a dogmatic Calvinist insistence on predestination and human depravity seemed to liberal Christians irrational, perverse, and contrary to both biblical tradition and immediate experience. Liberal Christians believe that human beings are free to heed an inner summons of conscience and character. To deny human freedom is to make God a tyrant and to undermine God-given human dignity.

In continuity with our sixteenth-century Unitarian forebears, today we Unitarian Universalists are determined to follow our own reasoned convictions, no matter what others may say, and we embrace tolerance as a central principle, inside and outside our own churches.

Also during the seventeenth century, reformers in several European countries, especially in England, could not find a biblical basis for the authority and power of ecclesiastical bishops. They affirmed, therefore, the authority and power of the Holy Spirit to guide the local members. These reformers on the radical left wing of the Reformation, seeking to "purify" the church of its "corruptions," reclaimed what they believed to be ancient church practice and named it congregational polity.

These same seventeenth-century radicals did away with creeds, that is, with precisely phrased statements of belief to which members had to subscribe. Members joining their churches signed a simple and broadly phrased covenant, or agreement, such as this one: "We pledge to walk together in the ways of the Lord as it pleaseth Him to make them known to us, now and in days to come."

Some of these reformers, the Pilgrims and the Puritans, crossed the Atlantic and braved the North American wilderness to establish covenanted congregations whose direction belonged to the local members. Some of these original congregational churches developed increasingly liberal theological beliefs after 1750, and in the early nineteenth century, many of them added the word Unitarian to their names. Thus, some of the oldest churches in the United States, including the First Parish of Plymouth, Massachusetts, became Unitarian. In the late eighteenth century, other radicals who believed in religious liberty and universal salvation organized separate Universalist congregations.

In continuity with our independent forebears, today Unitarian Universalist congregations are covenanted, not creedal. Congregational polity is a basic doctrine. In the spirit of freedom, we cherish honest dialogue and persuasion, not coercion. We embrace democratic method as a central principle. Our local members unite to engage in and to support ministries of their own choosing.

The seventeenth-century scientific revolution began a great shift in Western thinking. In the eighteenth century, the Enlightenment brought an increased willingness to look critically and analytically at all human institutions, without presupposing the sanctity or privilege of any.

Many religious groups fiercely resisted these scientific analytical ideas. Some still do. In the churches of our forebears, new scientific and social ideas-from Newtonian physics, to evolution, to psychology, to relativity-found ready acceptance. Indeed, some of the greatest scientists and social theorists of the age were either privately or publicly Unitarian or Universalist: Joseph Priestley, Charles Darwin, Maria Mitchell, and Benjamin Rush, for example.

In the nineteenth century, increased travel and translation of Eastern religious texts brought greater awareness of different religions. Again, many of our forebears were uncommonly open to new ideas from Eastern cultures. Ralph Waldo Emerson was deeply influenced by Hinduism, and James Freeman Clarke was among the first in the world to urge and teach the study of comparative religion.

In continuity with our forebears, today Unitarian Universalists expect new scientific disclosures to cohere, not conflict, with our religious faith. We embrace the challenge and the joy of intercultural religious fellowship.