Unitarian Universalism

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Unitarian Universalism
An early logo of the Unitarian Universalist Association which includes a flaming chalice, its most widely used symbol
Abbreviation	UUism, Unitarianism
Type	Liberal religion
Scripture	All sources admissible, none required. Members are free to observe their own personally-favored literature.
Founder	Members of American Unitarian Association and Universalist Church of America via consolidation
Origin	May 1961
Congregations	1,012 worldwide
Number of followers	148,232 members of Unitarian Universalist Association congregations in the United States; 800,000 identify as Unitarian Universalist throughout the world (this number includes the United States total).

Unitarian Universalism (UU) is a liberal religion characterized by a "free and responsible search for truth and meaning". Unitarian Universalists assert no creed, but instead are unified by their shared search for spiritual growth, guided by a dynamic, "living tradition". Currently, these traditions are summarized by the Six Sources and Seven Principles of Unitarian Universalism, documents recognized by all congregations who choose to be a part of the Unitarian Universalist Association. These documents are 'living', meaning always open for revisiting and reworking. Unitarian Universalist (U.U.) congregations include many atheists, agnostics, and theists within their membership—and there are U.U. churches, fellowships, congregations, and societies around the world. The roots of Unitarian Universalism lie in liberal Christianity, specifically unitarianism and universalism. Unitarian Universalists state that from these traditions comes a deep regard for intellectual freedom and inclusive love. Congregations and members seek inspiration and derive insight from all major world religions.

The beliefs of individual Unitarian Universalists range widely, and can include humanism, Judaism, Christianity, Islam, Hinduism, Sikhism, Buddhism, Taoism, syncretism, Omnism, Neopaganism, atheism, agnosticism, pantheism, panentheism, pandeism, deism and the teachings of the Baháʼí Faith.

The Unitarian Universalist Association (UUA) was formed in 1961 through the consolidation of the American Unitarian Association, established in 1825, and the Universalist Church of America, established in 1793. The UUA is headquartered in Boston, Massachusetts, and serves churches mostly in the United States. A group of thirty Philippine congregations is represented as a sole member within the UUA. The Canadian Unitarian Council (CUC) became an independent body in 2002. The UUA and CUC are, in turn, two of the seventeen members of the International Council of Unitarians and Universalists.

History

Puritan roots and Congregationalist background

Puritans
The Puritan (1887), a statue in Springfield, Massachusetts, by Augustus Saint-Gaudens

Unitarian Universalism was formed from the consolidation in 1961 of two historically separate Christian denominations, the Universalist Church of America and the American Unitarian Association, both based in the United States; the new organization formed in this merger was the Unitarian Universalist Association. At the time of the North American consolidation, Unitarians and Universalists had expanded beyond their roots in liberal Christian theology. Today they draw from a variety of religious traditions. Individuals may or may not self-identify as Christians or subscribe to Christian beliefs. Unitarian Universalist congregations and fellowships tend to retain some Christian traditions, such as Sunday worship with a sermon and the singing of hymns. The extent to which the elements of any particular faith tradition are incorporated into personal spiritual practice is a matter of individual choice for congregants, in keeping with a creedless, non-dogmatic approach to spirituality and faith development.

New England Unitarians evolved from the Pilgrim Fathers' Congregational Christianity, which was originally based on a literal reading of the Holy Bible. Liberalizing Unitarians rejected the Trinitarian belief in the tri-personal godhead: Father, Son, and Holy Ghost/Spirit. Instead, they asserted a unitary notion of God. In addition, they rejected the doctrine of original sin, moving away from the Calvinism of the Congregationalists.

New England Universalists rejected the Puritan forefathers' emphasis on the select few, the Elect, who were supposed to be saved from eternal damnation by a just God. Instead Universalists asserted that all people will eventually be reconciled with God. Universalists rejected the hellfire and damnation of the evangelical preachers, who tried to revive the fundamentalist Christianity of the early Pilgrim fathers.

Universalism

Universalists claim a long history, beginning with Origen and Gregory of Nyssa, though some modern scholars question whether either of these church fathers taught the defining doctrine of Universalism (universal salvation).

This core doctrine asserts that through Christ every single human soul shall be saved, leading to the "restitution of all things" (apocatastasis). In 1793, Universalism emerged as a particular denomination of Christianity in the United States, eventually called the Universalist Church of America. Early American advocates of universal salvation such as Elhanan Winchester, Hosea Ballou and John Murray taught that all souls would achieve salvation, sometimes after a period resembling purgatory. Christian universalism denies the doctrine of everlasting damnation, and proclaims belief in an entirely loving God who will ultimately redeem all human beings.

Unitarianism

Historically, various forms of Nontrinitarianism have appeared within Christianity. The term may refer to any belief about the nature of Jesus Christ that affirms God as a singular entity and rejects the doctrine of the Trinity, as affirmed by the mainstream Christianity: a consensus of Christian bishops at the First Council of Nicaea in 325. Nontrinitarianism was especially prevalent during the theological turmoils of the Protestant Reformation. A Spanish physician, Michael Servetus, studied the Bible and concluded that the concept of the Trinity, as traditionally conceived, was not biblical. His books On the Errors of the Trinity and Christianismi Restitutio caused much uproar. Servetus was eventually arrested, convicted of heresy, and burned at the stake in Geneva in 1553.

The term "Unitarian" entered the English language via Henry Hedworth, who applied it to the teachings of Laelio Sozzini and the Polish Socinians. Unitarian churches were formally established in Transylvania and Poland (by the Socinians) in the second half of the 16th century. There, the first doctrines of religious freedom in Europe were established (in the course of several diets between 1557 and 1568, see Edict of Torda) under the jurisdiction of John Sigismund, king of Hungary and Prince of Transylvania, the only Unitarian monarch. The early Unitarian church not only rejected the Trinity, but also the pre-existence of Christ as well as, in many cases, predestination and original sin as put forward by Augustine of Hippo, and the substitutionary atonement of Christ developed by Anselm of Canterbury and John Calvin. There were several different forms of Christology in the beginnings of the Unitarian movement; ultimately, the dominant Christology became psilanthropism: that Jesus was a man, but one with a unique relationship to God.

Britain

Influenced by the teachings of the Polish Socinians, Samuel Clarke (1675–1729) revised the Book of Common Prayer, removing the Trinitarian Nicene Creed and references to Jesus as God. Theophilus Lindsey also revised the Book of Common Prayer to allow a more tolerant, free Unitarian interpretation. Neither cleric was charged under the Blasphemy Act 1697 that made it an "offense for any person, educated in or having made profession of the Christian religion, by writing, preaching, teaching or advised speaking, to deny the Holy Trinity". The Act of Toleration (1689) gave relief to English Dissenters, but excluded Unitarians. The efforts of Clarke and Lindsey met with substantial criticism from the more conservative clergy and laity of the Church of England. In response, in 1774, Lindsey applied for registration of the Essex House as a "Dissenting place of worship" with the assistance of barrister John Lee. On the Sunday following the registration—April 17, 1774—the first true Unitarian congregation discreetly convened in the provisional Essex Street Chapel. In attendance were Lee, Joseph Priestley and the agent of the Massachusetts Colony, Benjamin Franklin. Priestley also founded a reform congregation, but, after his home was burned down in the Priestley Riots, fled with his wife to America, where he became a leading figure in the founding of the church on American soil.

Once laity and clergy relaxed their vehement opposition to the Doctrine of the Trinity Act 1813, which finally allowed for protections of dissenting religions, the British and Foreign Unitarian Association was founded in 1825. It has its headquarters in Essex Hall, successor to Lindsey's Essex House. Two that have been significant in national life are the Cross Street Chapel in Manchester and, Newington Green Unitarian Church in north London. Unitarian congregations in Britain today meet under the auspices of the General Assembly of Unitarian and Free Christian Churches. There are 170 communities of Unitarians across Britain. The current Chief Officer of the British Unitarians is Liz Slade.

United States

In the United States, the Unitarian movement began primarily in the Congregational parish churches of New England, which were part of the state church of Massachusetts. These churches, whose buildings may still be seen today in many New England town squares, trace their roots to the division of the Puritan colonies into parishes for the administration of their religious needs. In the late 18th century, conflict grew within some of these churches between Unitarian and Trinitarian factions. In 1805, Unitarians gained key faculty positions at Harvard. In 1819 William Ellery Channing preached the ordination sermon for Jared Sparks in Baltimore, outlining the Unitarian position. The American Unitarian Association was founded as a separate denomination in 1825. By coincidence and unknown to both parties, the AUA was formed on the same day—May 26, 1825—as the British and Foreign Unitarian Association.

In the 19th century, under the influence of Ralph Waldo Emerson (who had been a Unitarian minister) and other transcendentalists, Unitarianism began its long journey from liberal Protestantism to its present more pluralist form.

Integration, 1825–1961

After the schism in the Congregational Churches resulting in the foundation (1825) of the American Unitarian Association, some of those churches remained within the Congregational fold and became member congregations of the Congregational organization (later the United Church of Christ), while others voted to become Unitarian. Some of the latter eventually became part of the Unitarian Universalist Association (formed in 1961) during a consolidation of the Unitarian and Universalist churches. Universalist churches in contrast followed a different path, having begun as independent congregations beyond the bounds of the established Puritan churches entirely. Today, the UUA and the United Church of Christ cooperate jointly on social justice initiatives such as the Sexuality Education Advocacy Training project.

In 1961 the American Unitarian Association (AUA) was consolidated with the Universalist Church of America (UCA), thus forming the Unitarian Universalist Association (UUA). In the same year, the Canadian Unitarian Council (CUC) formed. The Unitarian Universalist Association (UUA) was given corporate status in May 1961 under special acts of legislature of the Commonwealth of Massachusetts and the State of New York.

In 1998 the Canadian Unitarian Council and Unitarian Universalist Association dissolved their financial accord, although they continue to cooperate. The CUC had come into being at Meadville Lombard Theological School in 1961. However the continual decline of denominational churches and the almost complete failure of the Universalist movement in Canada had caused the formation of the Council to prompt a plan to merge with the UUA. Opposition to Liberal religious freedom relaxed, so that by 2002 it was agreed to increase autonomy and funding. The amalgamation proved troublesome for the Canadians, in a small minority, and largely ignored with only 45 congregations and 5,200 members – the Americans were insensitive to cultural differences.

Belief, covenant, and scripture

Unitarian Universalists practice a non-creedal religion. Their individual beliefs are diverse and they acknowledge each other's beliefs and traditions with acceptance or tolerance. Rather than focusing on doctrine or belief systems, or on keeping a narrow religious tradition, Unitarian Universalists place primary significance on the formal statements of their mutual covenant, or shared agreement, of religious community. Accordingly, congregants and member congregations of the movement agree to "affirm and promote" the Seven Principles and to embrace a "living tradition" that comprehends the Six Sources as drawn from the multitude of sources of human knowledge and experience.

Seven Principles

Adopted in 1960, the Principles, Purposes and Sources are incorporated in the Bylaws of the Unitarian Universalist Association:

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

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

Six Sources

Unitarian Universalists emphasize the responsibility of the individual as well as the community for achieving spiritual growth and development. The complete statement of the Unitarian Universalist covenant describes the Six Sources upon which current practice is based:

1. 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;
2. Words and deeds of prophetic people which challenge us to confront powers and structures of evil with justice, compassion, and the transforming power of love;
3. Wisdom from the world's religions which inspires us in our ethical and spiritual life;
4. Jewish and Christian teachings which call us to respond to God's love by loving our neighbors as ourselves;
5. 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.
6. 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.

Over time, Unitarian Universalist principles, purposes, and sources have been changed, or 'grown', by the movement to manifest a broadening acceptance of beliefs and traditions among the membership. For example, both the seventh Principle, (adopted 1985), and the sixth Source, (adopted 1995), were added to provide inclusion for members with neopagan, Native American, and pantheist spiritualities.

Approach to sacred writings

Originally, both Unitarianism and Universalism were Christian denominations, and U.U.s still reference Jewish and Christian texts. Today, the Unitarian Universalist approach to sacred writings, including the Christian Bible and Hebrew Scriptures, is taken more broadly:

While Unitarianism and Universalism both have roots in the Protestant Christian tradition, where the Bible is the sacred text, we now look to additional sources for religious and moral inspiration ... . We celebrate the spiritual insights of the world’s religions, recognizing wisdom in many scriptures.

When we read scripture in worship, whether it is the Bible, the Dhammapada, or the Tao Te-Ching, we interpret it as a product of its time and its place, ... not to be interpreted narrowly or oppressively ...[S]cripture is never the only word, or the final word.

From the beginning we have trusted in the human capacity to use reason and draw conclusions about religion ... [E]ach of us ultimately chooses what is sacred to us.

Unitarian Universalists regard the texts of the world's religions as venerable works of different peoples attempting to understand and explain 'the mystery' and 'the sacred' that surrounds all human existence and experience. They treat with respect the scriptural works of peoples of all religions or spiritual backgrounds.

Worship and practice

Diversity of practices

The Unitarian belief that reason, and not creed, defines the search for truth, and the Universalist belief that God embraces all people equally has led to the current Unitarian Universalist belief that truth and spiritual meaning can be found in all faiths. This is reflected in the wide array of spiritual practices found among Unitarian Universalists today. Many Unitarian Universalist congregations include Buddhist-style meditation groups, Jewish Seder, Yom Kippur and Passover dinners, iftaar meals (marking the breaking of Ramadan fast for Muslims), and Christmas Eve/Winter Solstice services. Children's and youth's religious education classes teach about the divinity of the world and the sanctity of world religions. One of its more popular curricula, Neighboring Faiths (formerly Church Across the Street), takes middle and high school participants to visit the places of worship of many faith traditions including a Hindu temple, a Reform or Orthodox synagogue, and a Catholic church.

There is great variety among Unitarian Universalist congregations, with some favoring particular religious beliefs or forms of worship over others, with many more home to an eclectic mix of beliefs. Regardless of their orientation, most congregations are fairly open to differing beliefs, though not always with various faith traditions represented to the same degree.

Diversity of congregations

There is a wide variety in how congregations conceive of themselves, calling themselves "churches", "societies", "fellowships", "congregations", or eschew the use of any particular descriptor (e.g. "Unitarian Universalists of San Mateo"). Many use the name "Unitarian Universalist", (and a few "Universalist Unitarian"), having gradually adopted this formulation since consolidation in 1961. Others use names that reflect their historic roots by keeping the historical designation "Unitarian" or "Universalist" (e.g. "First Unitarian Church"). A few congregations use neither (e.g. Unity Temple). For some congregations, the name can be a clue to their theological orientation. For others, avoidance of the word "church" indicates a desire to distance itself from traditional Christian theology. Sometimes the use of another term may simply indicate a congregation's lay-led or relatively new status. However, some Unitarian Universalist congregations have grown to appreciate alternative terms such as fellowship and retained them even though they have grown much larger or lost features sometimes associated with their use (such as, in the case of fellowships, a traditionally lay-led worship model).

Also of note is that there are many more people who identify as Unitarian Universalist on surveys than those who attend Unitarian Universalist congregations (by a factor of four in a recent survey), reflecting those who have never joined (and lapsed members) but nonetheless consider themselves part of the Unitarian Universalist movement.

Elevator speeches

In 2004, UU World magazine asked for contributions of "elevator speeches" explaining Unitarian Universalism. These are short speeches that could be made in the course of an elevator ride to those who knew nothing of the religion. Here are examples of the speeches submitted:

In Unitarian Universalist congregations, we gather in community to support our individual spiritual journeys. We trust that openness to one another's experiences will enhance our understanding of our own links with the divine, with our history, and with one another.

— Jonalu Johnstone, Oklahoma City, Oklahoma

Most Unitarian Universalists believe that nobody has a monopoly on all truth, or ultimate proof of the truth of everything in any one belief. Therefore, one's own truth is unprovable, as is that of others. Consequently, we should respect the beliefs of others, as well as their right to hold those beliefs. Conversely, we expect that others should respect our right to our own beliefs. Several UU's then, would likely hold as many different beliefs. Other beliefs they may hold in common are a respect for others, for nature, and for common decency, leading to a particular caring for the poor, the weak and the downtrodden. As a result, issues of justice, including social justice are held in common among most.

— Gene Douglas, Harrah, Oklahoma

It's a blessing each of us was born; It matters what we do with our lives; What each of us knows about God is a piece of the truth; We don't have to do it alone.

— Laila Ibrahim, Berkeley, California

Worship and ritual

As in theology, Unitarian Universalist worship and ritual are often a combination of elements derived from other faith traditions alongside original practices and symbols. In form, church services might be difficult to distinguish from those of a Protestant church, but they vary widely among congregations.

Symbols

The most common symbol of Unitarian Universalism is the flaming chalice, often framed by two overlapping rings that many interpret as representing Unitarianism and Universalism (the symbol has no official interpretation). The chalice itself has long been a symbol of liberal religion, and indeed liberal Christianity (the Disciples of Christ also use a chalice as their denomination symbol). The flaming chalice was initially the logo of the Unitarian Service Committee during the Second World War. It was created by Austrian artist Hans Deutsch. The holy oil burning in it is a symbol of helpfulness and sacrifice."

Nevertheless, other interpretations have been suggested, such as the chalice used by the followers of Czech Jan Hus, which was supposedly reverential of Eastern Orthodox traditions; although Hus's early National Church was intrinsically an evangelical Protestant. In some agnostic historiographies the flaming chalice displayed a vague resemblance to a cross in some stylized representations, relying on the sepulchral traditions of the Hospitallers. Many Unitarian Universalist congregations light a chalice at the beginning of worship services. Other symbols include an off-center cross within a circle (a Universalist symbol associated with the Humiliati movement in the 1950s, a group of reformist, liturgically minded clergy seeking to revive Universalism).

Other symbols include a pair of open hands releasing a dove.

Services of worship

The Unitarian Meeting House designed by Frank Lloyd Wright, Shorewood Hills, Wisconsin.

Religious services are usually held on Sundays and most closely resemble the form and format of Protestant worship in the Reformed tradition. Services at a vast majority of congregations follow a structure that focuses on a sermon or presentation by a minister, a lay leader of the congregation, or an invited speaker. Sermons may cover a wide range of topics. Since Unitarian Universalists do not recognize a particular text or set of texts as primary or inherently superior, inspiration can be found in many different religious or cultural texts as well as the personal experiences of the minister.

The service also includes hymn-singing, accompanied by organ, piano, or other available instruments, and possibly led by a song leader or choir. The most recent worship songbook published by the denomination, Singing the Journey contains 75 songs and is a supplement to the older Singing the Living Tradition which contains readings as well. Hymns typically sung in Unitarian Universalist services come from a variety of sources—traditional hymn tunes with new or adapted lyrics, spirituals, folk songs from various cultures, or original compositions by Unitarian Universalist musicians are just a few. Instrumental music is also a common feature of the typical worship service, including preludes, offertory music, postludes, or music for contemplation.

Pastoral elements of the service may include a time for sharing Joys and Sorrows/Concerns, where individuals in the congregation are invited to light a candle or say a few words about important events in their personal lives. Many also include a time of meditation or prayer, led by the minister or service leader, both spoken and silent. Responsive readings and stories for children are also typical. Many congregations also allow for a time at the end of the service, called "talk back", where members of the congregation can respond to the sermon with their own insights and questions, or even disagree with the viewpoint expressed by the minister or invited speaker.

Many Unitarian Universalist congregations no longer observe the Christian symbols of baptism, communion, or confirmation, at least in their traditional forms or under their traditional names. Congregations that continue these practices under their more traditional names are often federated churches or members of the Council of Christian Churches within the Unitarian Universalist Association (CCCUUA), or may have active chapters associated with the Unitarian Universalist Christian Fellowship or similar covenant groups. "Child dedications" often replace more traditional infant baptisms (such "dedications" are sometimes practiced even in "orthodox" Christian communities that do not baptize infants for theological reasons). Annual celebrations of Water Communion and Flower Communion may replace or supplement Christian-style communion (though many pluralist and Christian-oriented congregations may celebrate or otherwise make provisions for communion on Christian holy days). Confirmation may be replaced by a "Coming of Age" program, in which teenagers explore their individual religious identity, often developing their own credo. After they have completed exploring their spiritual beliefs, they write a speech about it which they then personally deliver to the congregation.

Politics

Historical politics of Unitarians and Universalists

In the 19th century, Unitarians and Universalists were active in abolitionism, the women's movement, the temperance movement, and other social reform movements. The second women's rights convention was held at the First Unitarian Church of Rochester, New York. Additionally, four Presidents of the United States were Unitarians: John Adams, John Quincy Adams, Millard Fillmore, and William Howard Taft.

Politics of Unitarian Universalists

A Unitarian assembly in Louisville, Kentucky.

Historically, Unitarian Universalists have often been active in political causes, notably the civil rights movement, the LGBT rights movement, the social justice movement, and the feminist movement.

Susan B. Anthony, a Unitarian and Quaker, was extremely influential in the women's suffrage movement. Unitarian Universalists and Quakers still share many principles. It is therefore common to see Unitarian Universalists and Quakers working together.

Unitarian Universalists were and are still very involved in the fight to end racism in the United States. John Haynes Holmes, a Unitarian minister and social activist at The Community Church of New York—Unitarian Universalist were among the founders of both the National Association for the Advancement of Colored People (NAACP) in 1909 and the American Civil Liberties Union (ACLU), chairing the latter for a time. James J. Reeb, a minister at All Souls Church, Unitarian, in Washington, D.C. and a member of the Southern Christian Leadership Conference, was clubbed in Selma, Alabama on March 8, 1965, and died two days later of massive head trauma. Two weeks after his death, Viola Liuzzo, a Unitarian Universalist civil rights activist, was murdered by white supremacists after her participation in the protest march from Selma to Montgomery, Alabama. The Selma to Montgomery marches for voting rights are best known for Bloody Sunday, which refers to March 7, 1965, the most violent of the three marches.

The past head of the Unitarian Universalist Association 2001–2009, William G. Sinkford, is African-American, making Unitarian Universalism one of the first traditionally white denominations to be headed by a member of a racial minority.

While political liberals make up a clear majority of Unitarian Universalists, the movement aspires to diversity, and officially welcomes congregants regardless of their political views. Politically conservative Unitarian Universalists point out that neither theological liberalism nor the Principles and Purposes of the UUA require liberal politics. Like the beliefs of Unitarian Universalists, politics are decided by individuals, not by congregations or the denomination.

Ibram X. Kendi presenting his new book How to Be an Antiracist at Unitarian Universalist Church located in Montclair, New Jersey, on August 14, 2019

Several congregations have undertaken a series of organizational, procedural and practical steps to become acknowledged as a "Welcoming Congregation": a congregation which has taken specific steps to welcome and integrate gay, lesbian, bisexual & transgender (LGBT) members. Unitarian Universalist ministers perform same-sex unions and now same-sex marriages where legal (and sometimes when not, as a form of civil protest). On June 29, 1984, the Unitarian Universalists became the first major church "to approve religious blessings on homosexual unions." Unitarian Universalists have been in the forefront of the work to make same-sex marriages legal in their local states and provinces, as well as on the national level. Gay men, bisexuals, and lesbians are also regularly ordained as ministers, and a number of gay, bisexual, and lesbian ministers have, themselves, now become legally married to their partners. In May 2004, Arlington Street Church, in Boston, Massachusetts, was the site of the first state-sanctioned same-sex marriage in the United States. The official stance of the UUA is for the legalization of same-sex marriage—"Standing on the Side of Love". In 2004 UU minister Debra Haffner of The Religious Institute on Sexual Morality, Justice, and Healing published An Open Letter on Religious Leaders on Marriage Equality to affirm same-sex marriage from a multi-faith perspective. In December 2009, Washington, D.C. Mayor Adrian Fenty signed the bill to legalize same-sex marriage for the District of Columbia in All Souls Church, Unitarian (Washington, D.C.)

Unitarian Universalists for Polyamory Awareness engages Unitarian Universalist ministers and other leaders to educate them on polyamory. At the 2015 UUA General Assembly, the Association's non-discrimination rule was amended to include the category of "family and relationship structures"; the UUA has yet to take specific follow-up action on this, however.

Many congregations are heavily involved in projects and efforts aimed at supporting environmental causes and sustainability. These are often termed "seventh principle" activities because of the seventh principle quoted above.

Controversies

External

Lack of formal creed

The lack of formal creed has been a cause for criticism among some who argue that Unitarian Universalism is thus without religious content. In May 2004, Texas Comptroller Carole Keeton Strayhorn ruled that Unitarian Universalism was not a "religion" because it "does not have one system of belief", and stripped the Red River Unitarian Universalist Church in Denison, Texas, of its tax-exempt status. However, within weeks, Strayhorn reversed her decision.

Confusion with other groups

There are separate movements and organizations who hold to classical Unitarian or Christian universalist Christian theology and neither belong to the Unitarian Universalist Association nor consider themselves Unitarian Universalists. The American Unitarian Conference and the Christian Universalist Association are the two most significant organizations representing these theological beliefs today. Christians who hold these beliefs tend to consider themselves the true Unitarians or Universalists and heirs of the theological legacy of the original American Unitarian Association or Universalist Church of America, and they do not wish to be confused with Unitarian Universalists. The Unity Church is another denomination that is often confused with Unitarian Universalism.

Boy Scouts of America

In 1992, the UUA published statements opposing the BSA's policies of discriminating against homosexuals, atheists, and agnostics; and in 1993, the UUA updated the curriculum guidance of its "Religion in Life" emblems program for young people in scouting to include criticism of the BSA policies. On account of the published criticism, in 1998 the BSA withdrew its recognition of UUA's Religion in Life emblem program. Subsequently, the UUA removed the objectionable material from the program curriculum and the BSA renewed recognition of the Religion in Life program. Later, the UUA issued internal, supplemental material to emblems-program workbooks that included general statements critical of discrimination on bases of sexual orientation or personal religious viewpoint. When the BSA learned of those (internal) statements it again withdrew recognition of the UUA Religion in Life emblems program.

In 2004, the Unitarian Universalist Scouters Organization (UUSO), a group not affiliated with the UUA, established their "Living Your Religion" emblems program for UU-BSA scouts. Without the knowledge or approval of the UUA, the program was approved by the BSA Religious Relationships committee in 2005. Upon being noticed of the UUSO program the UUA issued a statement (March 16, 2005) clarifying that UUSO was not an affiliate organization of the UUA and asserting that, contrary to reports otherwise, UU congregations were still awarding the UUA Religion in Life emblem to their youth members in BSA Scouts—which emblems then were worn on the Scouts' uniforms without complaint from the BSA. Further, the statement made clear that the UUA still maintained its criticism of both the BSA’s ongoing discrimination against gay Scouts and gay Scout leaders and the BSA requirement of a religious litmus test for membership.

Later events made these issues moot: In 2013, BSA opened its membership to gay youth, followed by opening membership to gay adults in 2015, which policy changes resolved the main UUA objection to supporting BSA. The UUSO dissolved in 2015 and by 2016, via a memorandum of understanding, the UUA religious emblems program was again formally recognized by BSA.

Internal

Language of reverence

During the presidency of William Sinkford, debate roiled the Unitarian Universalist (U.U.) movement over his call to return to, or to re-create, an authentic Unitarian Universalist "language of reverence." Sinkford suggested that as Unitarian Universalists abandoned traditional religious language they would relinquish, to others, religion's words of power. These other religionists would proceed to dictate their meanings of religious words and language, including scripture, in the public sphere. He advocated that Unitarian Universalists should regain their proper seat at the interfaith table by making this language their own. In response, others saw his idea as an effort to return Unitarian Universalist congregations to more orthodox Christian worship patterns. Indeed, some were concerned that it might be a call to oppose the growing influence among UUs of humanism and atheism, the adherents of which would be made unwelcome within the community. Sinkford denied such motives, citing the words of Unitarian Universalist humanists as examples of what he meant by "language of reverence".

The growth of humanism among Unitarian Universalists stemmed in part from the congregational commitment to reach a universal audience while educating U.U. folk in biblical literacy, many of whom were born into families that eschewed or minimized religious or moral catechisms. (In addition to humanists, these folk comprehend atheists and theists, agnostics, skeptics and seekers, non-member affiliates, the religion-alienated and others among the larger UU congregation.) The debate saw the publication of a book by the UUA Beacon Press, written by former UUA President John Buehrens and titled Understanding the Bible: An Introduction for skeptics, seekers, and religious liberals. Meant to serve as a kind of handbook to be read alongside the Bible, it provides interpretative strategies from a liberal religious perspective for the reader to engage in conversation about the Bible—what it says and what it means today. Positive engagement is intended rather than to relinquish all public conversation to others over interpretation of the Bible. Another important work by Buehrens, with Forrest Church, is A Chosen Faith: An Introduction to Unitarian Universalism, in which the authors present the many sources of the Unitarian Universalist faith.

Borrowing from other religions

The "borrowing" of religious rituals from other faith traditions by Unitarian Universalists was discussed at the Unitarian Universalist General Assembly in 2001 during a seminar titled "Cultural Appropriation: Reckless Borrowing or Appropriate Cultural Sharing" by the Religious Education Dept, UUA. Of particular discussion was the borrowing rituals and practices that are sacred to specific tribes or using spiritual practices without real context.

Racism

Internal controversy over the hiring of the UUA's Southern Region Lead (a white man from outside the region over a Latina woman from within the region) led to resignations and apologies in 2017. UUA President Peter Morales, the denomination's first Latino president, resigned amid criticism of his failure to address the diversity controversies. The three co-presidents who took over commissioned a "racism audit" to address white supremacy within the denomination. In April 2018, The Washington Post reported that the UUA "in the past year has been asked to help resolve 15 congregational conflicts involving religious professionals of color"