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.'