My hope is to communicate to the visitors and new members some of the variety of experience available in UU. And for folks who have been members longer than I have, I hope to provide a fresh viewpoint, seen through fresh eyes, and perhaps revive some of your own memories of when you were new.
Number one, this is a very personal reflection, part credo and part analysis. So please forgive me if I use the first person singular a little too frequently.
Disclaimer number two is that I may say a few things that some of you will disagree with or that might make some people uncomfortable. This is partly because I am new, and I just may not know what I am talking about. But it is also partly by design: I want to stimulate ideas -- so if I say anything that warrants a reply, please speak up during the discussion. As Thomas Jefferson said, "Error of opinion may be tolerated where reason is left free to combat it." If you detect any errors of opinion, by all means use your reason to combat them during the discussion.
I'd also like to caution that although I may say "I was confused by this," or "disappointed by that," I have worked through most of these issues, and I am really very pleased and proud to call myself a Unitarian Universalist.
My educational background is that of a scientist. I have a Ph.D. in chemistry and have also done graduate study in computer science. I currently work as an environmental scientist in the Triangle. All this training has certainly influenced my religious and theological convictions, and I would consider myself to be a "scientific rationalist" if I had to choose a category.
I have been a member of this Fellowship for about two years now, although I have been aware of the denomination since I was in the ninth grade. In the early 1960s, a Fellowship was started in my home town in Texas. My parents heard about it and took me along with them to some of the services. I also went on my own. At first the fellowship met in a junior high school classroom. Later, they bought a small house to meet in. The services were mostly lay-led, and round-table discussions were a regular feature. These people wanted to talk and talk. Remember the fellowship had been started only a few years earlier, so virtually everyone there was a new UU.
As with many people, my churchgoing went dormant for a long time after I finished high school. My first wife and I did not attend a church. I took her to the Eno River Fellowship in Durham a few times, but she didn't see the purpose of regular "worship" services. She didn't understand why UUs get together for Sunday services when the intention is manifestly not to adore and flatter a particular deity in order to get into heaven. I've had that reaction from other people, and it is not easy to explain in a few words.
When she and I were divorced, I found that I needed human and emotional support to get through the crisis. I groped around for that support, going to counselling and to a therapy group. I tried various ways to get outside social interaction, and even joined a bowling league.
After some period of time, I heard about Discovery, which is a group for adult singles that meets once a month here and at the Eno River Fellowship. Through Discovery and the people I met there, I started coming to regular services. I eventually joined the Raleigh fellowship, and have found that by getting involved in a lot of activities, including adult RE, discussion groups, and volunteer work, I was finally able to get the kind of support that I needed to bring me through this very trying time. And I also married one of your members.
One evening a few months ago, I was reading the UU World magazine which is published by the UUA out of Boston. As I was reading it and looking at the ads, I suddenly had to ask myself, "who are these people? Am I in the wrong place?" The rationalist in me found the advertisements for amulets and curricula in something called "Peace Studies" to represent very fuzzy thinking indeed, and not something that I was especially comfortable with.
It was partly this observation which spurred me to do this program today. It caused me to confront and analyze the diversity within the denomination. And in the process of this analysis, I think that I came to understand and appreciate more the value of this diversity.
I'd like to present you my thoughts as a series of verbal snapshots. I will talk about religion, theology, science versus mysticism, spirituality, common misconceptions about UU, and sin and taboo. As a new member, I found internal conflict and confusion in some of these areas, but for the most part I have also found resolution for these conflicts.
As Unitarian Universalists, we have no common creed with respect to theology that we must adhere to. Nevertheless, the one defining thing that links us together is theology, or should I say our free approach toward theology. Without this one common determinant, we might as well be Congregational or Episcopal or Methodist, denominations whose outward practices are, in form and organization, not that different from our own. But no. Most of us cannot be happy reciting a creed that we do not truly believe. So we turn to Unitarian Universalism: a denomination where freedom of inquiry is fundamental; where even the most cherished and unassailable dogma may be subject to challenge. Thus, that unwritten theology is virtually definitive of this denomination.
As I said a few moments ago, theology is not all there is to a religion. There must be more to make it whole. To balance Unitarian rationalism, we have the Universalist emphasis on inclusion, forgiveness, and love. These balancing elements are the dimensions of spirituality, humanism, and mysticism in our denomination that I will be talking about later.
Unitarian Universalism has successfully discarded that mythology and with it the dilemma of constantly having to defend it and having to explain such ephemeral concepts as Grace and Redemption. The UU approach greatly simplifies the job of the "professional theologian," and makes a simple, workable theology available to all people with the courage to think for themselves.
That feeling of disappointment has dissipated as my need for exploration of religious ideas and communion with other UUs has also been met through the informal discussion groups and adult Religious Education that are available here. It is significant also that I am up here speaking to you today. There were topics that I feel are not covered often enough, or in the way that I would like to see them addressed. Happily, there is the freedom to express these ideas here -- whether in a small Religious Education class or discussion group, or here in front of a much larger group. It is a wonderful and gratifying opportunity.
Pure theology, and particularly a liberal theology based on rationalism, is not by itself well suited to meeting the human needs of real people. That is where elements such as humanism, spirituality, and ritual come in. A pure rationalist who has no emotional stake in the affairs of humanity and no appreciation of his own spiritual essence must be a very poor creature indeed. One who has no fear for the power of nature, or wonder in the perfection of music or architecture or sculpture has not achieved full humanity. In my opinion.
In the last twenty years or so, another movement has arisen, particularly among religious liberals, that in some respects parallels humanism. If humanism uses humanity as the measure of all things, then this new spirit extends that concern to other species, ecosystems, and to the Earth itself.
And there is nothing my rationalist self can criticize about such a point of view. This earth-centered awareness can be very rational and scientific, or it can find justification in ancient animist and pagan traditions, much as many humanist views can find confirmation in the most fundamental of Jesus' teachings, "love thy neighbor."
Yes, in humanism and ecological action UUs have themes that are worthy of their effort. They do not waste their time, money, and effort on empty activities such as erecting monuments and shrines, and in efforts to recruit and convert others to a particular system of mystical beliefs.
But there are gaps in science. For example, science cannot now tell us the reason that this universe exists. Or why it exists in the form that it does. Or where the self-aware soul goes when the body dies. Science may never be able to tell us these things. There are problems in mathematics and computer science that have been proved to be unsolvable, or so difficult to solve that the largest conceivable computer, running for billions of years could not solve them. Does this mean that science does not apply in these areas, and that the only alternative is mysticism?
For myself, I cannot subscribe to mystical beliefs that violate basic, well proven scientific principles. But I am open to learning about the beliefs of other UUs, even when those beliefs go beyond conventional knowledge. The myths and stories based on these ideas are the stuff of allegory and metaphor, and may have an edifying or instructive value. The stated principles of our association do not exclude such beliefs, and it can be stimulating to entertain thoughts of reincarnation, auras, life after death, and so on, if only in our daydreams.
One of the ways that it is realized is through connection with others. Perhaps the words of the choir's anthem today best sum up my feelings about spirituality as the connection between human souls. These words were written by Shelly Jackson Denham:
We are strangers sharing time and space,
and your wordless thoughts to me remain unknown;
Still, a recognition fills your face
when the feelings in my eyes reflect your own.
In the context of organized religion, that connection is achieved through rituals, including Sunday services, through which we share our emotions and feelings in common observances. But these rituals and observances which celebrate the spirit must be genuine, not strained or contrived, in order to be meaningful. Although the UU ritual tradition is modest, we have the freedom to discard old practices and develop new forms to suit the occasion and the personalities of the individuals involved. In that way, our observances make up in personal significance what they lose in pomp and tradition.
As I have said, I appreciate the need for spirituality because I have experienced that need in my own life. But I don't think that I am very far along that path of exploration yet. So I have asked one of the other members, Judy Merchant, to amplify on the important role of Spirituality in the denomination and the opportunities here at UUFR to share in its expression. Judy is active in some of the groups that study, and experience, forms of spirituality as expressed in the old mythology and ancient religions. Judy...
One UU pamphlet refers to achieving a more ideal life by strengthening and sensitizing ourselves. How DO we sensitize ourselves? We could explain this rationally, but the very CONCEPT of sensitive implies feeling and other "senses" not necessarily related to "common" sense. I won't try to define spirituality... I'll assume that in good UU tradition you each have your own definition.
If you would like an introduction to UU's brand of spirituality, I invite you to enroll in any of several curricula designed to enhance and to balance our more rational activities and to promote spiritual growth. All the courses provide cognitive information, but they focus on the process of personal and group experience.
Perhaps the best known is "Cakes for the Queen of Heaven." The course title is taken from the book of Isaiah, in which Jehovah chastises the Hebrew women who have gone off to join pagans who worship and "bake cakes for the Queen of Heaven." The course was developed to promote the affirmation of women's roles in cultures and religions, both ancient and modern.
It is intended to be experienced by small groups of women, who explore goddess influences in ancient cultures. The usual result of participation is greatly enhanced appreciation of women and womanhood as a spiritual experience. We explore the roles of women in the Bible, share our relationships with our own mothers and daughters, and we read and think about witches. We create dances and rituals.
Then, there are other women's groups, a loosely knit collection of offshoots - a sort of "Cakes for the Larger Fellowship," if you will, that - though originally intended for women - are beginning to sense the importance of including interested men.
In the curriculum "Interdependent Web," open to both men and women, we hear of scientists referring to the Universe as a great thought. We hear the term "deep ecology." We come to learn what we FEEL about our earth and our Universe by developing those feelings, along with what we HOPE for them and for us, for during the process we come to find not that we have a PLACE in the Universe, but that we ARE a very PART of it. We dwell upon a new consciousness of ecological values that declares communion with nature to be a birthright not reserved for Native Americans, mystics, and a few others.
Biocentrism is introduced as preferable to human superiority, and bioregions, as preferable to geographic or political boundaries. We listen with our ears to the words of Ralph Waldo Emerson, and Chief Seattle, and hear with our hearts...our spirits...their poetry and their cries for the Earth and nature. Native American myths and beliefs are drawn upon. Singly, we research what was happening a century ago on the land where our own abode now stands. Together, in simple imaging exercises, we experience a new awareness of the interconnectedness of nature. "Oversoul," adapted from Ralph Waldo Emerson reads, "Within us is the soul of the whole; ...the Universal beauty to which every part and particle is equally related..." This verbalizes the experience of the Interconnected Web course also called Creation Spirituality.
Both Cakes and the Interconnected Web are FACILITATED, rather than taught. When this is wisely and spiritually done, the very experiencing of the course becomes the course itself, adding a concentric ring to the existing spiritual circle. An interesting aspect of these two courses is that not only does participation qualify one to create and facilitate a new group, it even inspires one to do so.
Another UU program written to enhance spirituality is "Building Your Own Theology." One reading in this course states, "When we are asked, 'do we know what it means to be struck by Grace?' it does not mean that we suddenly believe that God exists."
And so we are led through this course to discover and permit to evolve just what we DO believe. Through discussion of ethics, writing and creating our won rituals, and by reading about theological methodology, we share the religious experiences of others. The final session is a day-long retreat during which each one either shares a personal religious odyssey, writes a set of commandments - ten (or more, or less, in UU fashion), or develops a personal creed.
We have been speaking of spirituality, and opportunities for experiencing it within UUism, and specifically UUFR. These comments were meant to share what spiritual benefits I have realized here - a sense of the wonder of womanhood and a deeper appreciation of women's contributions to the world; a sense of the wonder of the Universe and a deeper appreciation of my part in it; a sense of the wonder of myths, rituals, and beliefs, and a deeper appreciation of how these evolve and how personal they can be. How can you benefit? Again the UU response: YOU decide, YOU determine this. The RE director can tell you more about these courses, offered periodically through Adult Religious Education.
But I don't think that liberalism in areas of theology and civil rights necessarily implies liberalism in other areas of life. "Libertarian" is in some ways a better description for what many UUs believe, myself included. "My home is my castle; and my beliefs are none of your damn business." UUs don't swallow religious dogmas, and they don't necessarily swallow convenient political dogmas, regardless of whether these dogmas are branded as liberal or conservative.
So don't automatically assume that all UUs are necessarily against capital punishment, or pro choice. The next one you meet might even have voted for Jesse Helms.
It is remarkable when we look at some of the established religions, particularly in former times, to see how dysfunctional their approaches to sin and guilt really were. On the other hand, concepts from the Catholic and Jewish traditions, confession or atonement resulting in divine forgiveness and release of guilt, are both consistent with some modern opinion on mental hygiene.
For confronting social taboos directly, without unnecessary feelings of guilt, we are indebted to the UU hedonists, the rotund hottubbers who expand the envelope of what is permitted. Not that everyone needs to jump into that tub; but by challenging taboo, we see possibilities that might not have been there before. Taboos often represent a blind spot in the collective vision, a breakdown in societal communication; some things are "not seen" or are "just not talked about." But some taboos need to be challenged. Remember the taboos against blacks and whites sharing restrooms, and against women working alongside men?
As Unitarian Universalists, I hope that we can wisely confront the unseen and unspoken taboos, wherever they may arise, and evaluate their validity using our rationality, our spiritual strength, and our humanist principles.
In summary, I have known since the ninth grade that I was a UU theologically, but I waited twenty five years to sign my name in the membership book. Since then I have come upon many things about the denomination that I had not anticipated. But each new discovery, though perhaps vexing at the time, has challenged me, and thereby has opened new doors, and has made my life richer.