Chapter III: Methods and Teachings

It will not be surprising to the reader to learn that a religious body having such a past and being so variously recruited to-day is far from stereotyped in method. At the same time there is practical agreement on the main lines of doctrine.

In worship different forms are used. Many churches have liturgies, adopted at discretion and usually supplemented by free prayer. In others the free service alone is preferred. Lessons are chiefly taken from the Bible, but selections are sometimes read from other devotional literature. Several hymnals have wide acceptance; a few are peculiar to single congregations. The large majority of sermons are read, though extempore address is now less infrequent than formerly. 'Sacraments' are not considered indispensable, but the Lord's Supper is retained in many cases and is regarded as a memorial. The baptism (or 'dedication') of infants is also practised.

Ministerial ordination is not considered as imparting supernatural gifts, but as a solemnity marking the entrance of the accredited person into full recognition and office. The congregation makes its own choice of a minister, though in case of its dependence upon outside financial assistance the advice of the managers of the Fund may be offered. The support of the churches and Sunday-schools, etc., is generally by voluntary contributions; endowments exist in some instances. Church membership is usually granted without insistence upon any religious declaration. New buildings are invariably associated with the 'open trust' principle, the way being thus left open for such changes in worship and opinion as may hereafter seem right. Some churches decline to be known as 'Unitarian,' and where that name is adopted it is usual to find with it the explanation that this does not pledge or limit future development or bar the widest religious sympathy in the present.

Reference has been made to Sunday-schools. In this field Unitarians have always been pioneers, and their aims have usually been to promote culture without sectarian zeal. Many large schools continue, as in the past, to form centres of education of the widest type, not only to children but adults. Much interest is taken in social amelioration; some observers have asserted that this interest is more vivid in many quarters than any in matters theological or philosophical.

Statements of the teachings usually accepted in the churches are numerous. One here quoted will fairly represent the general type. It was drawn up by _Richard Acland Armstrong_ (1843-1905), an eager social reformer, a powerful preacher and author, and memorable especially as a popularizer of Martineau's religious philosophy. Of course, from what has been already said, such a statement is not regarded as an authoritative creed, but simply takes its place as one out of many summaries for popular diffusion.

'Unitarian Christianity teaches that God is our Father, full of love for all of us. It learns from Jesus that the Father listens to our prayers and watches over us with even more tender care than over the lilies of the field and the birds of the air.

'It learns from Jesus too, that however important it may be to have correct views concerning religious matters, it is much more important to love God with all our heart and mind and soul and strength, and our neighbour as ourselves. For he says that these are the first two commandments, and that there is no other whatever that is greater than these.

'It learns from Jesus, also, that the way to enter the kingdom of Heaven is, not merely to hold a correct theology or to receive any outward sacraments, but to "be converted and become as little children"--simple-hearted, loving, pure.

'Unitarian Christianity teaches that God our Father claims us all as children, and that when Jesus speaks of himself as God's Son, he means us all to remember that we are God's children too, though unhappily we have stained our sonship and daughterhood with many unworthy thoughts and deeds.

'Unitarian Christianity loves the Parable of the Prodigal Son, because it shows so clearly and so beautifully the love and forgiveness of God, and with what tender pity he looks on us when we have sinned.

'Unitarian Christianity believes that God speaks to his children now as truly as he did to the Prophets of old and to Jesus Christ, comforting, strengthening, enlightening them. Conscience itself is his holy voice.

'Unitarian Christianity sees in Jesus Christ a supremely beautiful life and character, a marvellous inspiration for us all, an ideal after which we may strive; and it loves to think of him as our Elder Brother, of the same nature as ourselves.

'Unitarian Christianity does not believe that God will plunge any of his children into everlasting woe. Such a thought of God is a contradiction of his Fatherhood. He is leading us all, by different ways, towards the pure and holy life for which he brought us into being.'

Along with this may be taken the declaration adopted, as a result of somewhat protracted discussions, at the National Conference of Unitarians in America, 1894; it would probably be accepted in all similar assemblies.

'These churches accept the religion of Jesus, holding in accordance with his teaching that practical religion is summed up in love to God, and love to man; and we invite to our fellowship any who, while differing from us in belief, are in general sympathy with our spirit and our practical aims.'

UNITARIANS AND OTHER RELIGIOUS LIBERALS

The broadly sympathetic spirit which has been observed at work in the foregoing story has led to interesting relationships between Unitarians and some other religious bodies. The Universalists, who are strongest in the United States, are cordially fraternal with them; and a large proportion of the 'Christians'--a non-dogmatic body--are equally close in sympathy. The Hicksite Friends, named after Elias Hicks, who early in the nineteenth century avowed Anti-trinitarian views, and some other religious bodies less conspicuous are more or less directly included in the Unitarian forces, though not organically in union. With the French Liberal Protestants there has been warm co-operation for many years, and the same is true of Dutch, German, and Swiss reformers. Since the visit of Rammohun Roy, the Indian reformer, in 1833, the English in particular have developed kindly relations with the Indian theist movement, and students from India and Japan are regularly educated at Oxford for the ministry of free religion in their own countries. It is in this way, more than by the ordinary types of missionary activity, that Unitarians have hitherto attempted to influence the non-Christian races.

During recent years there have been held international congresses promoted by the Unitarians of Great Britain, America, and Transylvania, and attended by representatives of the various sections just named as well as by others from the orthodox churches, including Anglican and Romanist, who venture to brave the authorities thus far. Proposals have already been made for a world-wide union of Religious Liberals, in view of the remarkable success of these great congresses; but the circumstances of the different groups, especially in Germany and Holland, seem to forbid expectation of such a development within any near period. On the whole, Unitarians appear to be encouraged by the signs of the times, and to do their share of religious culture and benevolent work while cultivating the friendship of 'Modernists' of all kinds, Christian, Jewish, Moslem, and Hindoo.

CHRONOLOGY

1536-1612. Many trials and executions for denying the Trinity; notably _Servetus_ (1553); four East Anglians, 1579-89; Legate and Wightman, 1612.

1568. Francis David founds the Unitarian Church in Hungary.

1578-1604. Faustus Socinus active in Poland.

1595. The Racovian Catechism. Other Socinian works follow.

1640. Canon against Socinian books in England.

1644-62. John Bidle's career.

1646 and onward. Anti-trinitarians among Baptists, Independents, Friends, etc. Books against 'Socinianism.'

1662. Act of Uniformity--ejection of Nonconformists.

1674. Milton d., leaving his _Treatise of Christian Doctrine_ in MS.; discovered 1823 and published.

1687. Stephen Nye's _Brief History of the Unitarians_, etc.

1689. Toleration Act--Unitarians excluded.

1689-97. The 'Unitarian Controversy.' Being suppressed, 'Arianism' developed among clergy, 'Deism' among other writers.

1690. Presbyterian Academy (now College, Carmarthen) founded.

1695. Locke's _Reasonableness of Christianity_.

1700. General Baptist Assembly accept Anti-trinitarian membership.

1703. Thomas Emlyn imprisoned for denying the Trinity.

1719. 'Non-subscription' vote at Salter's Hall, London.

1740+. Arianism diffused; Humanitarianism incipient.

1742. The 'Great Awakening' revival in New England, followed by a Liberal reaction.

1755-1804. Joseph Priestley's career.

1774. Theophilus Lindsey's Unitarian Chapel, London.

1786. Manchester Academy (now College, Oxford) founded.

1790+. Unitarian propaganda active in England.

1808. Controversy in New England Congregationalism.

1813. Toleration Act extended to Unitarians.

1817. Proceedings begun against Unitarians in respect of inherited Chapels, etc.

1818. The 'Dedham Case,' Massachusetts.

1819. Dr. Channing's 'Baltimore Sermon.'

1825. Founding of Associations in Great Britain and U.S.A.

1836. Martineau's _Rationale_.

1838. Emerson's _Divinity School Address_.

1842. Theodore Parker's _Discourse_.

1844. Dissenters' Chapels Act.

1847. Hibbert Trust founded.

1854. Unitarian Home Missionary Board (now College, Manchester) founded.

1882. National Triennial Conferences begun.

1890. Martineau's _Seat of Authority_.

1900. International Congresses founded.

AUTHORITIES

R. WALLACE. _Anti-trinitarian Biography_, 3 vols., Lond., 1850.

A. GORDON. _Heads of English Unitarian History_, 1 vol., Lond., 1895.

J.H. ALLEN. _Unitarianism since the Reformation_, 1 vol., New York, 1894.

J.J. TAYLER. _Retrospect of the Religious Life of England_, 1 vol., Lond. (3rd Ed.), 1876.

W.G. TARRANT. _Story and Significance of the Unitarian Movement_, 1 vol., Lond., 1910. (Gives more detailed references.)

For statistics and special characteristics of the various Liberal Religious bodies in general accord with Unitarians see the following records of the International Congresses:--

_Liberal Religious Thought at the Beginning of the Twentieth Century._ Ed. by W. COPELAND BOWIE, Lond., 1901.

_Religion and Liberty._ Ed. by P.H. HUGENHOLTZ, jun., Leyden, 1904.

_Actes du III'me Congrès International du Christianisme Libéral et Progressif._ Ed. by E. MONTET, Geneva, 1906.

_Freedom and Fellowship in Religion._ Ed. by C.W. WENDTE, Boston, 1907.

_Fifth International Congress of Free Christianity and Religious Progress._ Ed. by WENDTE and DAVIS, Berlin (and London), 1911.