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Do UUs Have a Creed?
The following collection are pieces of a discussion in March/April 2002 of the ICUU mailing list. The ICUU list subscribers discuss issues of international UUism; subscription information be located at http://www.uua.org/mailman/listinfo/icuu-l.
| Paul W. Harrison <intereng@netti.fi> (Finland) |
An interesting discussion has sprung up on EUU-L (European UUs email list), which I'd like to extend here on ICUU-L if there is interest. Evidently the French Unitarians (whose organization is ostensibly not a part of EUU/ICUU) make it a mandatory condition of membership that people sign a "statement of belief" that they believe in a "singular God."
Personally, I was quite surprised to read this, because my experience with contemporary Unitarianism suggests that it is a non-creedal movement which does not require a personal endorsement of a particular statement of theology. Since then, however, reference has been made to the Hungarian Unitarian Catechism, for instance, which also evidently demands allegiance to "God, Jesus and the Holy Spirit." It also requires an admission of "eternal life." Perhaps you can understand that, as a sincere agnostic, I find these things a little hard to endorse on the personal level, but more than that I am a little dismayed if it is true that "most of contemporary Unitarianism (if the number of members is the criterion) adheres to some kind of binding creed." If the criteria of being a Unitarian by these definitions were extended here to Finland, for instance, it would be quite impossible, in all conscience, for me to have anything to do with it. One of the things which so attracted me to Unitarianism in the first place was what I understood to be its staunch refusal to impose a sweeping creedal requirement on its members and participating friends and to thereby open the umbrella to so many different kinds of people and perspectives. I'm aware that this is a sensitive question, but it does go to the heart of our beliefs and ideals. How do others here feel about having binding creeds in Unitarianism? |
| Knut Klaveness Heidelberg in Norway <kheidelb@online .no> |
I myself welcome the Hungarian Catechism and the Creed. To me it stands out as an important part of what I see as Christian Unitarianism (CU) and a CU mark of identification (as a study of this catechism will show it is also used in the formation leading to confirmation and therefore stating what young Unitarians is supposed to believe to be part of the Unitarian Church in Romania and Hungary (i.e. Transylvanian Unitarianism)). But I feel we have to take a closer look at the word "binding". I am unsure if "binding" here refers to some kind of dogmatism or not. Anyhow, our family has agreed on the following text to be read as part of our U-ritual early Saturday or Sunday morning. The person we choose to be the U-minister of the day normally read the following: - Let us light the Unitarian Chalice. Bishop David said that all may think whatever they want to all may believe whatever they want to all must be kind even if we disagree on things we believe in - Let us bring the Unitarian Stone. If we keep good thoughts in our minds, then we will act good - Take the Unitarian Stone in your hand and focus on a good thought then give the Unitarian Stone to your friend next to you. - Let us bring the Unitarian Chalice to our breakfast-table (then we eat and our private U-service continues during the day and sometimes the week to come - all depending on what the U-minster has planned). --- The liturgy above is actually a binding creed and in some sense dogmatic in matters of ethics although not in religious faith. When we first started U-services and choose our U-minister of the day we did not have any particular liturgy or creed (not as far as I recall). Our creed and liturgy have been born as part of our identification process. Because of our creed our children now know what kind of Unitarianism we want them to be part of. In this sense our creed is binding and guiding. Best wishes from Knut in Norway |
| Paul W. Harrison <intereng@netti.fi> (Finland) |
Knut, I supremely respect your perspectives in this area and feel they should be protected and honoured in all Unitarian connections. But to necessarily have a Christian "catechism" and emphasize a "creed" in Unitarianism in the year 2002? What of those of us who, though we may value Christian ethics, do not consider ourselves Christians per se? What if our independent investigation of reality leads us to a Buddhist, pagan or non-specific liberal religious perspective? What if we are atheists or agnostics in our considered conclusions and yet wish to meet and work with others who similarly rely on their own investigation and who may think differently -- but that's no problem whatsoever? For example, though I cannot personally confess the faith in Jesus which you are clearly able to do, I'm sure that it should not prevent us from meeting together, having a nice time together, and appreciating each other's variations in the spirit of the search for truth. <...I am unsure if "binding" here refers to some kind of dogmatism or not.> ***Well, if I lived in Hungary and wanted to engage in Unitarian community life there, it would certainly seem to require some discussion with Unitarian representatives. Given my doubts in the catechism you refer to, which I must express openly, it's possible they wouldn't want me anyway. Maybe they would. But it's important not to practise any deceit in this area: they would have to be aware of these reservations. From conversations with many international Unitarians/ UUs, however, it would seem that they, too, could have real problems with the outline you presented. > Anyhow, our family has agreed on the following text to be read as part of our U-ritual early Saturday or Sunday morning. The person we choose to be the U-minister of the day normally read the following.... ***And this would be great fun (gosh, can I use the word 'fun' when it comes to worship-related practices!?) to participate in something like what you describe, and Bishop David's tolerance is inspiring. But imho we should guard against having only one sort of model in these areas (not that you have suggested...guess I'm just a bit hyper after all this talk about creeds and liturgies). <....Our creed and liturgy have been born as part of our identification process.> ***Yes, and I understand your spouse, for instance, is inclined towards humanism like myself. But could she really participate in good faith in a context in which the creed and liturgy you refer to, for instance, is made mandatory on its members? (Please allow me to have some doubt!) The posting which launched this discussion stated that the French Unitarian community *requires* a signed statement confessing belief in the "singular God." Afterwards, the Hungarian Unitarian catechism was introduced, with its own qualifications which evidently must be accepted before one may join the Hungarian Unitarian Church. (If I have misunderstood the same, please correct me.) Such requirements obviously shut out those who cannot, in good faith and conscience, evince faith and commitment to those particular interpretations of theology. All the best to you and your family, Knut -- I hope this message causes no offence. You have always been an inspiration to me in how you try to apply the principles of Unitarianism in your work as a minister in the Norwegian church and in your family life. |
| Knut Klaveness Heidelberg in Norway <kheidelb@online .no> |
<What of those of us who, though we may value Christian ethics, do not consider ourselves Christians per se?> Well, when meeting atheists saying they are Unitarians someone can always say what about us who do not consider ourselves atheists. And when meeting Christians saying they are Unitarians someone can always say what about us who do not consider ourselves Christians. The Hungarian Catechism does not claim that all Unitarians should accept it but it does claim that Christian Unitarians should do so. I do not see the problem - perhaps because the beauty of Unitarianism is that it includes more that it excludes? <What if our independent investigation of reality leads us to a Buddhist, pagan or non-specific liberal religious perspective? What if we are atheists or agnostics in our considere conclusions and yet wish to meet and work with others who similarly rely on their own investigation and who may think differently -- but that's no problem whatsoever?> Then you do not need the Hungarian Catechism. Can't we all still be Unitarians? Some Christians, some Buddhists, some something else. Some with a catechism - some without. I still do not grasp the problem. < For example, though I cannot personally confess the faith in Jesus which you are clearly able to do, I'm sure that it should not prevent us from meeting together, having a nice time together, and appreciating each other's variations in the spirit of the search for truth.> Agree. Unitarianism and love are the tools that make us meet...When I was accepted as member of Petrosani Unitarian Christian Church in Romania nobody asked what I believed or not believed. It is this church that made the catechism online. < *** I understand that your spouse, for instance, is inclined towards humanism like myself. But could she really participate in good faith in a context in which the creed and liturgy you refer to, for instance, is made mandatory on its members? (Please allow me to have some doubt!)> Yes because what is mandatory to members would never be mandatory to my wife. But she would be albe to participate in the liturgy. You must remember that she is the wife of a Lutheran minsiter and as such she has long experience being an atheist in church ;-))) Best wishes from Knut in Norway |
| Phillip Hewett <phewett@blue crow.com> |
With regard to catechisms, the following prologue to the revised Racovian Catechism, composed by the Polish Unitarians in 1665, may be of interest: "While we compose a Catechism, we prescribe nothing to anyone; while we express our own views, we oppress no one." I think this is the spirit in which all Unitarian catechisms since that time have been composed, and I have no doubt that the Hungarian catechism is treated in the same way. Incidentally, a proposal make a an affirmation of belief in the Unity of God mandatory for membership was defeated in the Montreal congregation in the middle of the nineteenth century. Phillip Hewett |
| Antti Pelkola Finland <antti.pelkola@ netlife.fi> |
The problem I from time to time face is the " creed " issue. There are churches, a lot of bigger than ours, which are creedless but not at all liberal christian but evengelical if not fundamentalists. One example of these is the evangelical Quakers. Many baptists, both evangelical and not, avoid creeds. Is there a difference between the British and American unitarian churches and the Hungarian church ? I don`t think there is. The British and American central organisations are not " churches" in the same way as those one in the Hungarian branch but league of churches, with often different histories and faiths. The kings-chapel vs. pagan uu -church? Then some news about the translation of the Hungarian cathecism into Finnish. We have now both a Hungarian student (a unitarian from Transylvania with perfect Finnish) and a professor of the Finnish languages checking the draft version I have made. There are things which are, I think , timeless. One of these is the problem how to use language to explain and understand things which are hard to explain and understand . There are many ways: FAQ , study books ( a cathecism with an open mind ) , principles and purposes. The issue of just do we have a creed can easily lead to a discussion of what a creed is. We have a profile. Let´s talk about that. (mr) Antti Pelkola |
| Knut Klaveness Heidelberg in Norway <kheidelb@online .no> |
Well, the Racovian Catechism I understand to be more like a catechism in lay-out (that is question and answer etc) than in dogmatical content. I get the impression that the Hungarian Catechism is a religious statement and outline what is regarded as Christian Unitarianism in the spirit of David. When reading this catechism there are some difficulties understanding how this document is used in the formation leading to confirmation of young people (including the creed). <Incidentally, a proposal make a an affirmation of belief in the Unity of God mandatory for membership was defeated in the Montreal congregation in the middle of the nineteenth century.> If we look at the constitution of The Church of Brotherhood (Norwegian Unitarian church) at the end of 19-century we find a chapter called "What free-thinking Christian commonly believe and not believe" and a footnote telling that this chapter is not to be understood as a creed forced on its members but as an outline of the religious glue that is the faith. §1 states: "God is one." This is interesting because on one hand Unitarians say we believe God is one but nobody wanting to be members are forced to believe this and at the same time when writing statements like §1 stress a particular theology. It is actually a contradiction! Best wishes from Knut in Norway |
| Harry Shuemaker Wheaton, Il 60187 <hs4rocky@inter access.com> |
Every Universalists statement of faith ever written always had a "liberty clause" which stated: "Neither this nor any other statement shall be imposed as a creedal test." That "solves" the problem of "creeds/statements of faith" for me -- most of the time." :-) Continuing that long tradition, the UUA by-laws has such a "liberty clause." "Section C-2.4. Freedom of Belief. Nothing herein shall be deemed to infringe upon the individual freedom of belief which is inherent in the Universalist and Unitarian heritages or to conflict with any statement of purpose, covenant, or bond of union used by any congregation unless such is used as a creedal test." Harry Shuemaker |
| Knut Klaveness Heidelberg in Norway <kheidelb@online .no> |
I wonder if it is possible to draw some kind of map showing what Us actually believe in. I guess Hungary and Romania would be marked Christian. And perhaps Germany marked atheistic ? What about other countries? If we avoid to much details is it then possible to say something about how the majority of Us define themselves? |
| Jaume de Marcos <demarcosj@eres mas.com> |
<One of the great things about this list is it makes one realize how different Unitarianism is in the different countries. It often seems that most Unitarians are liberal Christians like Lindsey and Parker.> I think that UUism will be as subject to the current globalization process as other religions and social movements are. Increased communication and exchange of information will generate enduring changes in the U/U community worldwide. I expect an increase in the influence of American UUism over European U, especially regarding concern about defining our religious identity through sets of principles, which then are used as reference points beyond the now insufficient "Reason in religion" motto that was so successful in the past. I also expect increasing theological diversity while at the same time assuming more or less explicitly the values and lifestyles of the postindustrial consumerist society, but with a liberal leaning, like the moderate reformists in the Porto Alegre Social Forum. As Umberto Eco would say, we may be very liberal but we are in the "integrated" and not in the "apocalyptic" side. On the other hand some "nationalistic" tensions, with an increase of concern about local identities, may be expected as a reaction, not stopping the process but keeping cosmetic or sentimental differences on the surface while similarities continue to grow subconsciously. Saludos / Regards, Jaume de Marcos Visita la web de los Unitarios Universalistas hispanos: http://uuhispano.tripod.com |
| J. McRee Elrod mac@slc.bc.ca |
Canada could not be colour coded for any particular belief pattern. With congregations often far apart, the same minister must usually address a congregation composed of older humanists (many having come from more conservative denominations two or three decade ago), young families with children seeking a more spiritual message (and without the history of bad experience with mainline denominations), and now a scattering of earth centred mystics and those influence by feminist theology. It is somewhat like the single Victoria synagogue which for some years attempted to serve Orthodox, Conservative, and Reform. Those in both synagogue and Unitarian congregation were bound by a shared system of values, not belief. These values of the two are very similar; the difference is more one of culture, history and ethnicity. In Massachusetts were congregations are often near each other, I've been told there is a tendency to sort out among congregations with a humanist, theistic, or other emphasis. J. McRee (Mac) Elrod Vancouver Island, British Columbia, Canada Homepage: http://www.islandnet.com/~jelrod/mac.html |
| Antti Pelkola Finland <antti.pelkola@ netlife.fi> |
The cathecism of the hungarian churches is basically a text book. It is for those, mostly born in unitarian families but for those too who want to learn about the unitarian church and it´s teachings and want to become full members. The creed in that book is a short one and from what i know it is not recited in services. I would compare it with the liberal quakers " faith and practice" which is re-written by the religious community, something is left and something is added . Individuals living in a voluntary community. The principles and purposes do not differ so much from these ones. There was deep, serious thinking in formulating them. What is left out from them and what is included. The problem with the creeds is , as has pointed out by harry shoemaker, if they are used as something which cannot be changed, which are something you cannot interpret in different ways. I understand unitarianism of beeing a non-creedal faith in this manner. Credo means to me what i trust, not what i know. The hungarian catechism is one document in which i have trust. An other one is reverend cliff reed´s " unitarianism what´s that" from the british branch of our faith. There are many other insights which speak to me. But they need not to be new. Felix Adler´s ethical humanism has it´s deep message . It has it even if we had just heard it or if we´ll hear it tomorrow A negative approach question is who is outside of our communities. When we recite our values we should remember that these values had a different meaning before us and maybe have after us. Even religious freedom can be one. (mr) Antti Pelkola |
| Harry Shuemaker Wheaton, Il 60187 <hs4rocky@inter access.com> |
Every statement in a liberal church must be open-ended, otherwise the search for meaning and understanding would end. The Separtists who founded Plymouth [we Americans call them Pilgrims] where told by their minister, John Robinson, the night before they sailed for America, "......there is more truth and light yet to break forth..." That statement is carved in stone next to the pulpit at First Parish UU Church of Plymouth, MA, the church gathered by the Separitists at Scrooby, England in 1606 and transferred to the shores of North America in 1620. The same Separatists liked to say that they placed no final period to their faith. They never had a written "liberty clause" but they certainly had the idea and practiced it! That tradition is still very strong in UU churches in America. Everything must be open for constant re-examination. Our liberal faith is a changing, evolving, growing faith ---- not only as groups of congregations, but as individuals. In my 64 years, I have changed my mind many, many, many times and yet I have always been welcomed in whatever UU church I have been a part of ---- I have never had my personal beliefs lined up next to some statement to see if I qualified to be a member! In fact there are still times when I feel very drawn to the Liberal Christianity of Channing and Ballou and other times when I am without a doubt a Humanist like Kenneth Patton, and ocassionally I am even drawn to some earth-centered spirituality. How could I ever write a statement of faith that I would forever and ever believe? I couldn't --- I am a Unitarian Universalist! :-) I end with an old joke. Why do New England UU churches have weather vanes instead of crosses on their steeples? Because all UUs have to look out each morning to see which way the wind is blowing in order to know what it is that they believe today! :-) And yes, we UUs do have parties from time to time, and we really, really enjoy them; but we also have very beautiful worship services [worship being "to focus on that which is most worthy and meaningful in our lives."] I attend one such service this morning. In the faith that there is still more truth and light yet to break forth, Harry Shuemaker Wheaton, Il 60187 USA |
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