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Edited on Tue Aug-09-05 04:58 PM by Pacifist Patriot
a section of my dissertation?
The Unitarian Universalist Association created a marketing campaign proclaiming Unitarian Universalism as the “Uncommon Denomination.” Unitarian Universalism is technically both a denomination and a unique and distinct religion. The denotation of denomination includes “a religion” as a definition, but the contemporary connotation is of a divergent branch or a sect of a larger faith system so I believe it is misleading to refer to Unitarian Universalism as a denomination in casual conversation. Doing so often conveys the impression that Unitarian Universalism is an active denominational member of the Christian faith.
Both the Unitarians and the Universalists began as radical heretical sects of Christianity but the religion’s development over the last two centuries has resulted in an even greater divergence from mainstream Christianity. A handful of Unitarian Universalist congregations belong to the Council of Christian Churches within the Unitarian Universalist Association (CSCUUA) but most Unitarian Universalists do not consider themselves Christian in the conventional or traditional sense of the term. Even those who self-identify as Christian Unitarian Universalists tend to use phrases such as “I follow the teachings of Jesus rather than beliefs about Christ.” Overall, Unitarian Universalists generally have a “bottom up” approach to Christology emphasizing the humanity of Jesus of Nazareth. Such generalizations are problematic however as the religion itself is non-creedal and requires no statement of faith about Jesus or any other religious figure or doctrine. A trinitarian Christian is perfectly welcome to join a Unitarian Universalist congregation and any member congregation of the CXCUUA could take exception to my characterization of “typical Unitarian Universalist” beliefs.
The non-creedal nature of Unitarian Universalism is precisely why the religion is highly congruent with the psychological theories of Abraham Maslow, Viktor E. Frankl and Erich Fromm. This compatibility is evident in the principles of the Unitarian Universalist Association adopted in the mid 1980s—particularly the fourth on the list which includes the key words, “free,” “responsible” and “meaning.”
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. (UUA 1985)
The individual “will to meaning” is implicit as well as the acknowledgment that community is indispensable to the process. Our creative and relational values are fully realized in a community that advocates acceptance despite differences, acknowledges the positive influence of following one’s conscience and espouses democratic rather than authoritarian processes. The individual is valued for his or her unique contributions to the community not for merely being an additional member.
Viktor Frankl’s perspective on religion is decidedly Occidental based on his assertion that “the goal of psychotherapy is to heal the soul, to make it healthy; the aim of religion is something essentially different—to save the soul.” (Frankl 1986, xxi) Buddhism, Taoism and tribal cults that worship the ancestor are examples of religions in which salvation of the soul is clearly not the aim. Unitarian Universalism is another. Some Unitarian Universalists may be concerned with salvation but that should be considered an individual goal as opposed to one connected with the entire faith and common to every Unitarian Universalist. The concept of salvation or a saving message can be interpreted in many different ways not necessarily in line with the Occidental myth of the fall of man necessitating the act of an external source saving mankind from the consequences of the fall.
The aim of Unitarian Universalism, if a unified aim can be identified for a religion with no creed, would seem to be closer to Frankl’s goal of psychotherapy—healing or maintaining a healthy soul. Erich Fromm touches upon this perspective as well. His concept of mental health “coincides essentially with the norms postulated by the great spiritual teachers of the human race. This coincidence appears to some modern psychologists to be a proof that our psychological premises are not ‘scientific’ but philosophic or religious ‘ideals.’…Ikhnaton, Moses, Confucious, Lao-tse, Buddha, Isaiah, Socrates, Jesus have postulated the same norms for human life, with only small and insignificant differences.” (Fromm 1967, 68-69)
Both adherents and critics have claimed Unitarian Universalism is not a religion. This perspective is not surprising in a society more familiar with the concept of religion requiring a theology and creed to which all adherents must agree in order to be considered members. A community that allows its members to establish their own religious beliefs is a puzzling type of community in our historical experience. “Some people have said that Unitarian Universalism is not a religion, but rather, that it is a way of being religious. An open-minded, open-hearted way of being faithful to what matters most in life.” (Lynch 2004) I believe this is a meaningless grammatical construction. If Unitarian Universalism provides its members with a way of being religious and faithful to what matters most in life in the context of an encouraging community, than the fact that individual Unitarian Universalists have unique ways of accomplishing this goal is immaterial. The decision to act communally renders the denomination a religion as it is a community focused on following spiritual paths, albeit diverse ones.
Unitarian Universalism claims a living tradition that 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. (UUA, 1985)
This list directly echoes Fromm’s observation and affirms Unitarian Universalism as a religion—a religion with a fascinating history and a promising future.
She can kiss my ass! Oh, I'm sorry. Was that not religious enough?
ETA: Dissertation is in proofing stage. Forgive any typos or grammatical errors please.
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