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 MANUAL OF. 
 UNITARIAN BELIEF 
 
 BY 
 JAMES FREEMAN CLARKE 
 
 Jori 1: 2,3. Hath this been in your days, 
 or in the days of your fathers? Tell ye 
 your children of it and let your children tell 
 their children. 
 
 
 
 TWENTIETH EDITION 
 
 REVISED AND PUBLISHED WITH 
 A NEW LIST OF REFERENCES 
 
 BOSTON 
 THE BEACON PRESS, INC. 
 1924 
 
Copyright, 1924, By 
 THE BEACON PRESS, Ine. 
 
 All rights reserved 
 
 PRINTED IN U. 8. A. 
 
PREFACE 
 
 As Unitarians have no creed, and as their union 
 is one of sympathy and co-operation, and not of 
 formulas, no one among them has any right to 
 define the views of others. A Manual such as this 
 is meant to express what is the general belief of 
 the majority of Unitarians. Every proposition 
 contained in it is open to discussion, correction, 
 and revision. No one is bound by it and it does 
 not attempt to limit thought, but rather to stimu- 
 late and rouse inquiry. 
 
 The successive subjects are intended to be made 
 the theme of discussion and to suggest to both 
 teacher and pupil topics for investigation. To 
 this end questions originally prepared by Mrs. 
 Kate Gannett Wells, and now somewhat revised, 
 are added at the close of each lesson, and refer- 
 ences are given to passages of Scripture, to ap- 
 propriate books and pamphlets and to hymns ex- 
 pressive of Unitarian principles and ideals. 
 
 It is recommended that the text at the begin- 
 ning and the hymn at the end of each lesson be 
 committed to memory, and that two or more of the 
 pamphlets in the list of references be read in 
 advance of each meeting of the class. All the 
 
 ill 
 
se PREFACE 
 
 pamphlets are published by the American Uni- 
 tarian Association and may be obtained by ad- 
 dressing the Publication Department, 25 Beacon 
 St., Boston, Mass. The books may be purchased 
 from The Beacon Press, Inc., 25 Beacon Street, 
 Boston, Mass., or may be borrowed without charge 
 from the Circulating Library at the same address. 
 
 For this twentieth edition of Dr. Clarke’s 
 Manual the text has been carefully and sympa- 
 thetically revised by Rev. Charles T. Billings and 
 the hymns and references have been added to the 
 original material. Several of the lessons have 
 been consolidated and one new lesson (No. 19) 
 has been added. 
 
OHAPTER 
 
 CONTENTS 
 
 RELIGION 
 
 CHRISTIANITY 
 PROTESTANTISM 
 UNITARIANISM 
 
 THE BIBLE 
 
 Gop 
 
 Tue TRINITY . 
 
 JESUS CHRIST : 
 THE TEACHING OF JESUS . 
 THE Work oF JESUS . 
 Toe Hony Spirit 
 Tue Nature or Man . 
 
 ATONEMENT, CONVERSION AND REGENERA- 
 
 tion . 
 PRAYER 
 THE CHURCH 
 CREEDS : 
 LiprraL CHRISTIANITY 
 CHARACTER 
 CHRISTIAN UNITY 
 THe Futures Lire 
 
 ‘é 
 
 PAGE 
 

 
 i 
 
 
 
 
 
 ee ss ae 
 Y 24 
 
 
 
Manual of Unitarian Belief 
 
 LESSON I 
 RELIGION 
 
 Psalm 90:1. Lord, thou hast been our dwelling- 
 place in all generations. 
 
 1. Religion may be defined as the worship and 
 service of God. It is necessary, because man is 
 feeble, and needs divine power to give him 
 strength; he is ignorant, and needs divine light 
 to guide him; he is selfish, and needs the inspira- 
 tion to service and to character; he is mortal, and 
 needs faith in thing's unseen and eternal. 
 
 2. That religion is natural to man appears from 
 the fact that in a higher or lower form it has been 
 found among all races and nations, among civil- 
 ized and savage peoples, in ancient and modern 
 times. 
 
 3. The following elements in the soul of man 
 constitute the basis of religion; namely, the sense 
 of dependence and awe in the face of the mysteri- 
 ous facts of life; conscience, or the sense of right 
 and wrong, giving the ideas of duty and responsi- 
 
 1 
 
2 MANUAL OF UNITARIAN BELIEF 
 
 bility; reason, or the faculty which perceives the 
 truth and its universal and necessary laws; aspt- 
 ration, which tends toward the good, the beautiful, 
 and the true. 
 
 4. Some have tried to emphasize one aspect of 
 religion at the expense of the others. They have 
 been content to worship and neglect service, or 
 have tried to be useful and neglected worship. 
 The true worship of God nourishes good will to 
 men. Works lead inevitably to faith, and true 
 religious faith always works. The best service 
 comes from the man whose heart is fixed on God. 
 Religion fails if it is regarded as apart from life. 
 It is really a part of life. 
 
 The Stream of Religious Faith 
 
 From heart to heart, from creed to creed 
 The hidden river runs; 
 
 It quickens all the ages down, 
 
 It binds the sires to sons,— 
 
 The stream of faith, whose source is God, 
 Whose sound, the sound of prayer, 
 
 Whose meadows are the holy lives 
 Upspringing everywhere. 
 
 And still it moves, a broadening flood, 
 And fresher, fuller grows 
 
RELIGION 3 
 
 A sense as if the sea were near, 
 Towards which the river flows. 
 
 O Thou who art the secret Source 
 That riseth in each soul, 
 Thou art the Ocean, too,—and thine, 
 That ever deepening roll! 
 Wititiam CHannine GANNETT, 1875. 
 
 QUESTIONS 
 
 1. What is the definition of religion? What is the 
 difference between the worship and the service of God? 
 How does worshipping and serving God help one to de- 
 cide upon what is right? What four reasons are given 
 to show the necessity of religion? 
 
 2. Why do we think religion is natural to man? 
 What is a great difference between the present and past 
 worship of God? (In the past, the sacrifice of animal 
 and occasionally of human life; in the present, the sac- 
 rifice of the selfish will.) Is fear or love the best motive 
 in religion? Why? Which is apt to be more lasting? 
 
 3. What constitutes the basis of religion? How does 
 the sense of dependence come to us? What is the dif- 
 ference between conscience and reason? Does reason 
 sharpen our conscience? Could we long to be better if 
 we did not feel that there is a higher life which we are 
 capable of living? 
 
 4, Is service its own reward? Does not morality need 
 religion as much as religion needs morality? Can you 
 think of any body of men who have placed worship 
 
4 MANUAL OF UNITARIAN BELIEF 
 
 above service, or service above worship? Why are both 
 needed? Why is religion weak apart from life? 
 
 REFERENCES 
 PAMPHLETS 
 A. U. A. 62. George Batchelor. Religion tts own 
 Evidence. 
 Ad 84. Charles G. Ames. Will Mankind 
 
 Outgrow Religion? 
 
 % 140. Charles W. Eliot. Religion. 
 
 7 252. John Fiske. The Everlasting Reality 
 of Religion. 
 
 Books 
 
 Moore, George F. The History of Religions. 2 vols. 
 Scribner, N. Y., 1919. 
 
 Coe, George iN The Psychology of Religion. The 
 University of Chicago Press, 1916. 
 
 Dole, Charles F. A Religion for the New Day. B. 
 W. Huebsch, N. Y., 1920. 
 
 Peabody, Francis G. The Religion of an Educated 
 Man. Macmillan, N. Y., 1904. 
 
 Dodson, George R. The Sympathy of Religtons. The 
 Beacon Press, Inc., 1917. 
 
LESSON IT 
 CHRISTIANITY 
 
 John 10:10. I came that they may have life, 
 and may have it abundantly. 
 
 5. Christianity is the religion taught by Jesus 
 and his Apostles, as recorded in the New Testa- 
 ment. Founded by Jesus, this religion has con- 
 tinued to the present time, and is still the faith 
 professed by those nations of the world which are 
 most advanced in civilization. 
 
 6. Men call themselves Christians who recog- 
 nize in Jesus and his teaching the source of all 
 that is best in their religion. Some Christians 
 feel that they only are Christians who have 
 adopted a certain theory that Jesus is God—a 
 theory which Jesus himself never held, but which 
 grew up in the early centuries of the Church. 
 Unitarians believe that all are really Christians, 
 whatever creed or lack of creed they profess, who 
 think, act and live in the spirit of Jesus. 
 
 When we read the life and teachings of Jesus 
 we find in them what feeds the moral and spirit- 
 ual nature, and satisfies the highest needs of the 
 
 soul. We then believe consciously and experi- 
 5 
 
6 MANUAL OF UNITARIAN BELIEF 
 
 mentally in him, because he helps us to be good 
 and to do good. 
 
 When we are able to compare the character 
 and truth of Jesus with those of other teachers 
 and masters—as Moses, Confucius, Buddha, 
 Mohammed, Socrates—we find in him a greater 
 depth and fullness of spiritual life than in any 
 other and so we believe in him as the best of 
 teachers and masters. 
 
 7. The two great divisions of the Christian 
 Church in this country are the Protestant and 
 the Roman Catholic. Unitarians believe Prot- 
 estantism to be more in accordance with the 
 teaching of Jesus, and we also find it more 
 frequently associated with free thought, social 
 progress, and liberal institutions. 
 
 Our Master 
 
 O Lord and Master of us all! 
 Whate’er our name or sign, 
 
 We own thy sway, we hear thy call, 
 We test our lives by thine. 
 
 We faintly hear, we dimly see, 
 In differing phrase we pray; 
 But, dim or clear, we own in thee 
 The light, the truth, the way. 
 
CHRISTIANITY 7 
 
 To do thy will is more than praise, 
 As words are less than deeds; 
 
 And simple trust can find thy ways 
 We miss with chart of creeds. 
 
 Our Friend, our Brother, and our Lord; 
 What may thy service be?— 
 Nor name, nor form, nor ritual word, 
 But simply following thee. 
 JOHN GREENLEAF WuHirttinr, 1866. 
 
 QUESTIONS 
 
 5. What does Christianity mean? Why does it have 
 that name? Is something more than civilization needed 
 in order to make us happy and useful? 
 
 6. Who are Christians? Is it Christian to hold a 
 belief about Jesus or to practice the religion of Jesus? 
 Are people who are called Christians always good and 
 wise? Why does Jesus seem dearer and better to you 
 than Moses, Confucius, Buddha, Mohammed, or Soc- 
 rates? Are they not also masters? What is spiritual 
 life? Is there a reason for everything? Shall we use 
 our reason about religious matters? Has Christianity 
 grown? Has it varied from age to age? What are its 
 vital elements? How would you define Christianity ? 
 Is Christianity something that appeals to your thought, 
 or to your loyalty? or both? If it appeals to your heart 
 and mind and will, does not this show that it stands 
 high among the religions of the world? What is meant 
 
8 MANUAL OF UNITARIAN BELIEF 
 
 by loving God with the mind? Is Christianity a fixed 
 
 system, or is it still capable of growth? 
 REFERENCES 
 
 PAMPHLETS 
 
 A. U. A. 48. Brooke Herford. Christianity as Christ 
 Preached %t. 
 
 me 96. Charles G. Ames. Umitarian Christi- 
 amty. 
 
 a 109. Minot J. Savage. What is Christi- 
 anity ? 
 
 mh 245. Edward Everett Hale. Christianity is 
 a Lafe. 
 
 ef 277. Charles W. Eliot. The Crying Need of 
 a Renewed Christianity. 
 
 Books 
 
 Harnack, Adolf. What is Christiamty? Translated 
 by T. B. Saunders. Putnam, N. Y., 1900. 
 
 Burkitt, F. Crawford. The Gospel History and tts 
 Transmission. T. & T. Clark, Edinburgh, 1906. 
 
 Lake, Kirsopp. The Stewardship of Fath. Putnam, 
 N. Y., 1915. 
 
 Peabody, Francis G. The Christian Life in the Mod- 
 ern World. Macmillan, N. Y., 1914. 
 
LESSON III 
 PROTESTANTISM 
 John 8:32. The Truth shall make you free. 
 
 8. Protestantism derives its name from the 
 protest made by the German princes at the Diet 
 of Speier (Spires) in 1529 against the crushing 
 of the new doctrines which were beginning to 
 hold sway. Martin Luther was the moving spirit 
 of Protestantism. He maintained that the au- 
 thority of the Bible was above that of the Pope. 
 He did not, however, indicate who should in- 
 terpret the Bible, and it needed a mighty intellect 
 to organize a new church on the basis of the new 
 authority. This was the work of John Calvin, 
 but even his guidance could not prevent the new 
 church from becoming divided. The Church of 
 England, though influenced by Calvinism, main- 
 tains now that it is the purified Catholic Church. 
 The Quakers separated from the Protestant 
 Church because of their doctrine of the ‘‘inner 
 light,’’ and the Methodists in their protest against 
 predestination. The Baptists, Presbyterians and 
 the Congregationalists were all Calvinistic, but 
 
 the Baptists separated themselves from others 
 9 
 
10 MANUAL OF UNITARIAN BELIEF 
 
 by their interpretation of the rite of baptism, and 
 Presbyterians and Congregationalists because 
 of their forms of government. Unitarians are 
 protestants because their churches sprang from 
 the older churches of Protestantism—in England 
 chiefly from the Presbyterians, in the United 
 States from the Congregationalists. 
 
 9. The result is that Protestant Christendom 
 is today divided into many sects which are too 
 often rivals of one another. These divisions 
 prevent the united action which would make 
 Christianity vitally effective. This is the great 
 weakness of Christianity. The solution seems to 
 lie not in the absorption of the sects by any one 
 church, but in a larger spirit of co-operation 
 rene the sects will no longer look upon them- 
 selves as sects, cut off from each other, but as 
 branches of the Christian Chureh, drawing their 
 power from the same great sources and leading 
 their adherents to the rage: spirit that makes 
 all one. 
 
 He was very confident the Lord had more light 
 and truth yet to break forth out of 
 his holy word 
 
 Who dares to bind to his dull sense — 
 The oracles of heaven, Le 
 For all the nations, tongues, and climes, 
 
 And all the ages given? © 
 
PROTESTANTISM weve SE 
 
 That universe, how much unknown! 
 That ocean unexplored! 
 
 The Lord hath yet more light and truth 
 To break forth from his word. 
 
 Darkling our great forefathers went 
 The first steps of the way; 
 
 ’Twas but the dawning, yet to grow 
 Into the perfect day :— 
 
 And grow it shall; our glorious Sun 
 More fervid rays afford; 
 
 The Lord hath yet more light and truth 
 
 To break forth from his word. | 
 
 The valleys past, ascending still 
 Our souls would higher climb, 
 And look down from supernal heights 
 On ali the bygone time. 
 Upward we press; the air is clear, 
 And the sphere-music heard; 
 The Lord hath yet more light and truth 
 To break forth from his word. 
 Gzorce Rawson. 
 
 QUESTIONS 
 
 8. What is the derivation of the name Protestant? 
 Who were the leading figures in the movement? What 
 was the difference in their work? How did the di- 
 visions in the churches come about? What churches 
 
12 MANUAL OF UNITARIAN BELIEF 
 
 separated from others on the basis of doctrine? of rit- 
 ual? of government? of the source of authority? 
 
 9. How many sects can you enumerate? What is the 
 harm of the sects? What is the good of them? What 
 is the greatest weakness of Christianity? What do you 
 think is the best remedy? How can we get men of 
 different religious convictions to co-operate? Is a creed 
 or a great purpose more effective? 
 
 REFERENCES 
 
 PAMPHLETS 
 
 A. U. A. 73. Howard N. Brown. The Unétarian 
 Church in its Relation to other 
 Protestant Churches. 
 
 Booxs 
 
 McGiffert, Arthur C. Martin Luther: the Man and 
 his Work. Scribner, N. Y., 1911. 
 
 Smith, Preserved. Jtfe and Letters of Martin Luther. 
 Houghton, Mifflin Co., Boston, 1910. 
 
 Walker, Williston. John Calvin, the Orgamzer of 
 Reformed Protestantism. Putnam, N. Y., 1906. 
 
 The Religious History of New England. King’s 
 Chapel Lectures. Cambridge University Press, 1917. 
 
 Lyon, W. H. A Study of the Christian Sects. The 
 Beacon Press, Inc., 1924. 
 
LESSON IV 
 UNITARIANISM 
 
 II Corinthians 3:17. Where the spirit of the 
 Lord is, there 1s liberty. 
 
 10. Unitarianism is that form of Christianity 
 which emphasizes the spiritual and practical 
 rather than the dogmatic elements of faith and 
 wheh affirms the underlying unities of thought 
 and life. 
 
 Unitarians believe in— 
 
 (1) THe Untry or Gop; God in one person 
 rather than in three persons in one God. To 
 Unitarians, God is an Infinite Spirit, the Universal 
 Father, the Source of all life and truth, and the 
 only object of worship. 
 
 (2) THe Uniry or Man; all men members one 
 of another and designed for universal brother- 
 hood. 
 
 (3) Tse Untry or Man witH Gop in one divine 
 nature, man as the child of God being a partaker 
 of His Spirit. 
 
 (4) Tue Untry or Law; all things in earth and 
 heaven controlled and guided by one loving will 
 
 which has in it nothing capricious or spasmodic. 
 13 
 
14 MANUAL OF UNITARIAN BELIEF 
 
 (5) Tue Unity or Destiny; God’s love ul- 
 timately winning all souls into complete fellow- 
 ship with Himself. 
 
 (6) Tur Unriry or Lirs, here and hereafter, 
 in one continued discipline, education and pro- 
 gress. 
 
 11. Unitarians emphasize the spiritual interpre- 
 tations of religion rather than the formal or 
 doctrinal or supernatural elements. They make 
 love rather than fear the impulse to a Christian 
 life. They appeal to men to be religious, not 
 with the arguments of self-reproach but with 
 those of self-respect. They put service above 
 sacrament, reason above traditional opinions, 
 character above creed. They feel that fixity of 
 form or doctrine means the atrophy of thought 
 and life, and so they keep their habits of worship 
 and their methods of organization free and flex- 
 ible. They hold that a living church must ever 
 seek to deepen and enrich its thought and wor- 
 ship, and that a Unitarian Church offers men 
 primarily, not salvation or safety, but a vigorous 
 inspiration for a nobler and more abundant life. 
 
 Behold, I make all things new 
 
 O Life that maketh all things new,— 
 
 The blooming earth, the thoughts of men! 
 Our pilgrim feet, wet with thy dew, 
 
 In gladness hither turn again. 
 
UNITARIANISM 15 
 
 From hand to hand the greeting flows, 
 From eye to eye the signals run, 
 
 From heart to heart the bright hope glows; 
 The seekers of the Light are one. 
 
 One in the freedom of the truth, 
 
 One in the joy of paths untrod, 
 
 One in the soul’s perennial youth, 
 One in the larger thought of God;— 
 
 The freer step, the fuller breath, 
 The wide horizon’s grander view, 
 The sense of life that knows no death,— 
 The life that maketh all things new. 
 SAMUEL LoncFELLOw, 1874. 
 
 QUESTIONS 
 
 10. What is the derivation of the words ‘‘ Unitarian’’ 
 and ‘‘Trinitarian’’? What does the word ‘‘Orthodox’’ 
 signify ? | 
 
 Why should we be loyal to our truth? Why to our 
 Church? In what ways can we show our loyalty? 
 Should we not strive in every way to spread what we 
 believe the highest form of religion? What form of 
 religion appeals most to fear? Which to love? How 
 did Christianity spread? Do we need a missionary 
 spirit ? 
 
 11. Why is it better to emphasize inspiration rather 
 than salvation? How many Unitarians can you name 
 
16 MANUAL OF UNITARIAN BELIBE 
 
 who were prominent in their fields of labor? How do 
 they teach brotherhood? What is the aim of the Uni- 
 tarian Church? What is a living church? 
 
 110. 
 
 289. 
 
 301. 
 
 REFERENCES 
 
 PAMPHLETS 
 
 Charles W. Wendte. What do Um- 
 tarians Believe? 
 
 J. T. Sunderland. What do Um- 
 tartans Believe? 
 
 Brooke Herford. The Main Innes of 
 Religion as Held by Umnitarians. 
 
 Charles G. Ames. Unitarian Christt- 
 amty. 
 
 Joseph H. Crooker. A Plea for Sincer- 
 aty in Religious Thought. 
 
 Karl M. Wilbur. The First Century of 
 the Liberal Movement. 
 
 Charles Graves. A History of Unitari- 
 anism. 
 
 Books 
 
 (Published by The Beacon Press, Inc.) 
 
 Wilbur, Earl M. Our Religious Heritage. 1924. 
 Cooke, G. W. Umitarianism in America. 1902. 
 Emerton, Ephraim. Unitarian Thought. 1911. 
 Receord, A. P. Who are the Unitarians? 1920. 
 
LESSON V 
 THE BIBLE 
 
 Wisdom of Solomon 7:27. And from genera- 
 tion to generation passing into holy souls Wis- 
 dom. maketh men friends of God and prophets. 
 
 12. Unitarians regard the Bible as a _ book 
 which brings us near to God by placing us in 
 communion with some of the deepest and loftiest 
 thoughts and experiences of mankind. 
 
 13. We believe the Bible an inspired book be- 
 cause it contains thoughts which come to men by 
 inspiration. The Psalms, the Book of Job, 
 Isaiah, the writings of Paul, and the words of 
 Jesus were not merely the result of pure think- 
 ing, but came from the death of the heart that was 
 fixed on God. 
 
 14, But, though considering it an inspired book, 
 Unitarians also regard the Bible as coming from 
 human sources. It is full of human experience, 
 sorrow, joy, temptation, sin, repentance, trust, 
 hope, love. Coming from the deepest places in 
 man’s heart, it goes to the deepest places. It: 
 has its heights and depths, its lofty mountain- 
 
 tops and its level barren plains. It is human, 
 17 
 
18 MANUAL OF UNITARIAN BELIEF 
 
 therefore fallible. Written by many men and at 
 different times, it is of very various application 
 and value. There is little that is edifying for us 
 in some parts. Our Bible opens naturally at the 
 Psalms, the Sermon on the Mount, the parables 
 of Jesus, the ardent utterances of the soul of 
 Paul. 
 
 15. Unitarians do not believe in the infallibility 
 of the Bible. Inspiration leads to the sight 
 of truth and reality, but not necessarily to a 
 perfectly accurate description of what is seen. 
 But these errors of expression do not detract 
 from the authority of the Bible as a teacher of 
 the best moral and spiritual truth. 
 
 16. It took a long time for the Hebrews to 
 decide just what books should be included in the 
 Old Testament and for the Christians to decide 
 what should be included in the New. The Bible, 
 therefore, is a growth in conception and compila- 
 tion. The real value of the Bible for us is not 
 primarily in the development of thought and life 
 that it reveals, nor in its literary power, but that 
 it is the one book containing the best expression 
 of the principles of Christianity and the ideals. 
 which prepared the way for it. 
 
 17. Unitarians also see a difference in the 
 moral and religious teaching of different parts of 
 the Bible. The Old Testament teaches a different 
 doctrine from the New in regard to God, duty, 
 
THE BIBLE 19 
 
 and immortality. The truth unfolds itself grad- 
 ually to human eyes; and the human race may 
 say, aS Paul said, ‘‘When I was a child, I spake 
 as a child, I felt as a child, I thought as a child; 
 now that I am become a man, I have put away 
 childish things (I Corinthians 13:11). 
 
 The Unitarian objections to the doctrine of 
 infallible inspiration of the Scripture are such 
 as these :— 
 
 (a) The Scripture nowhere claims or assumes 
 mfallibility. The texts usually relied on (II Tim- 
 othy 3:16 and II Peter 1:21) teach that the 
 Prophets and Apostles were inspired, but do not 
 assert that their inspiration made them infallible. 
 
 (b) The Scripture contains errors and con- 
 tradictions which are fatal to the theory of tts 
 infallibility. But if its authority consists in its 
 being more full of truth and goodness than any 
 other book, then its errors of detail cannot shake 
 its divine power over the mind and heart. 
 _(¢) The Apostle Paul distinctly declares the 
 partial, provisional, and temporary nature of that 
 which he teaches. Having said (I Corinthians 
 2: 10-16) that he is inspired and led by the Spirit 
 to know and to speak Christian truth, he adds, in 
 the same Epistle (I Corinthians 13: 8-12), that 
 all knowledge, so far as we are able to state it, is 
 partial. relative, and incomplete, and will be done 
 away. 
 
20 
 
 MANUAL OF UNITARIAN BELIEF 
 The Word of God 
 
 It sounds along the ages, 
 Soul answering to soul; 
 
 It kindles on the pages 
 Of every Bible scroll; 
 
 The Psalmists heard and sang it, 
 From martyr-lips it broke, 
 
 And prophet-tongues outrang it 
 Till sleeping nations woke. 
 
 It dates each new ideal,— 
 Itself it knows not time; 
 Man’s laws but catch the music 
 Of its eternal chime. 
 It calls—and lo, new Justice! 
 It speaks—and lo, new Truth! 
 In ever nobler stature 
 And unexhausted youth. 
 
 It everywhere arriveth; 
 Recks not of small and great; 
 It shapes the unborn atom, 
 It tells the sun its fate. 
 The wing-beat of archangel 
 Its boundary never nears; 
 Forever on it soundeth 
 The music of the spheres! 
 F’RepERIcK L. Hosmer 
 
THE BIBLE 21 
 
 QUESTIONS 
 
 12. What does the Bible contain? How does it bring 
 us near to God? Do other books than the Bible also 
 help us to feel near to him? 
 
 13. What is inspiration? Is the lasting and noble 
 effect of inspiration a test of its truth? 
 
 14. Is the Bible also a natural book? Does it 
 contain only good thoughts and tell only of good 
 men? What does ‘‘fallible’? mean? Are all parts of 
 the Bible of equal value? What passages do you like 
 best? Are they the same you preferred when a little 
 child ? 
 
 15. Are there also errors and contradictions in the 
 Bible? What does a comparison of dates and state- 
 ments in different books prove? Is the real value of the 
 Bible thereby lessened ? 
 
 16. What is the canon of the Old Testament? of the 
 New Testament? How was each formed? What is the 
 real value of the Bible for us? 
 
 17. Is all the moral and religious teaching of the 
 Bible of the same importance? What is meant by 
 ‘‘moral’’ and ‘‘religious’’? Can you be moral without 
 being religious? Which is the larger term? Have Uni- 
 tarians always laid special stress on the need of morality ? 
 State distinctly the difference between plenary or in- 
 fallible inspiration and inspiration. Have many na- 
 tions their own Bibles? Are they of value to us? Does 
 our own Bible lessen or gain in value because of the 
 Unitarian view regarding it? 
 
22 MANUAL OF UNITARIAN BELIEF 
 
 REFERENCES 
 
 PAMPHLETS 
 
 A. U. A. 69. Crawford H. Toy. Modern Biblical 
 
 Criticism. 
 
 es 85. William W. Fenn. The Bible in The- 
 ology. 
 
 oS, 160. J. T. Sunderland. Is the Bible In- 
 fallible? 
 
 a 208. Henry Wilder Foote. The Bible in the 
 Inght of Modern Thought. 
 
 i 237. J. A. Cruzan. The Bible from the 
 Inberal Christian Point of View. 
 
 Books 
 
 Sunderland, J. T. The Origin and Character of the 
 Bible. The Beacon Press, Inc., 1908. 
 
 Bailey, Albert E. and Kent, Charles F. The Hebrew 
 Commonwealth. Scribner, N. Y., 1920. 
 
 Pierce, Ulysses G. B. The Soul of the Bible. The 
 Beacon Press, Inc., 1908. 
 
 Penniman, J. H. A Book about the English Bible. 
 Macmillan, N. Y., 1919. 
 
 Peabody, Francis G. The Apostle Paul and the Mod- 
 ern World. Macmillan, 1923. 
 
 Saunderson, Henry Hallam. The Living Word: 
 The Bible Abridged. The Century Co., N. Y., 1924. 
 
LESSON VI 
 GOD 
 
 Acts 17:28. In Him we live, and move, and 
 have our being. , 
 
 18. Unitarians believe that God is one; that 
 his highest attribute is love, and that his best 
 name is ‘‘Father.’’ The New Testament con- 
 firms this thought. It was the belief of Jesus 
 and of the early Christians. For example— 
 
 (a) As regards umty. 
 
 Mark 12:29: Jesus answered, ‘‘The first of 
 all the commandments is, Hear, O Israel; the 
 Lord our God, the Lord is one’’; I Corinthians 
 8:6: ‘*To us there is one God, the Father.”’’ 
 Galatians 3:20: ‘‘God is one.’”? Ephesians 4:6: 
 ‘One God and Father of all.’’ 
 
 (b) That this one God is the Father. 
 
 John 17:3: Jesus, praying to the Father, 
 says, ‘‘This is life eternal, that they should know 
 thee, THE ONLY TRUE Gop, and him whom thou 
 didst send, even Jesus Christ.’?’ John 10:29: 
 ‘‘My Father, who hath given them unto me, is 
 GREATER THAN ALL.’’ John 14:28: ‘‘I go unto 
 the Father; for the Father is greater than I.’’ 
 
 23 
 
24 MANUAL OF UNITARIAN BELIEF 
 
 (c) That God the Father is almighty, ommni- 
 present, and omniscient. 
 
 Acts 17:27: God is not far from each one of 
 us; for in him we live, and move, and have our 
 being.’? I Corinthians 8:6: ‘‘One God, the 
 Father, oF WHOM ARE ALL THINGS.’’ I Corinthians 
 15:28: ‘*‘And when all things have been sub- 
 jected unto him, then shall the Son also him- 
 self be subjected to him that did subject all things 
 unto him, THAT GOD MAY BE ALL IN ALL.’’ Romans 
 11:36: ‘‘For of him, and through him, and to 
 him are all things.’’ Ephesians 4:6: ‘‘Who is 
 above all, and through all, and in you all.’’ 
 
 (d) That God ts essentially love, and that he 
 loves all his creatures, both bad and good. 
 
 I John 4:16: ‘‘God is love, and he that dwell- 
 eth in love dwelleth in God, and God in him.’’ 
 Matthew 5:44, 45: ‘‘Love your enemies. . 
 that ye may be the children of your Father which 
 is in heaven: for he maketh his sun to rise on the 
 evil and on the good, and sendeth rain on the just 
 and on the unjust.’? I John 4:8: ‘‘He that 
 loveth not knoweth not God; for God is love.’’ 
 
 19. Unitarians believe that this thought of God 
 is also confirmed by the best thought of our day. 
 Our modern thought has not made any advance 
 on the statement that ‘‘God is a Spirit.’’ Asa 
 spiritual Being he appeals not merely to our 
 minds and hearts, but to our whole nature. We 
 find an element of purpose in evolution, a mind 
 
GOD 25 
 
 back of all law that conceived law, and a will that 
 it fulfilled. And because we feel this power of 
 mind and heart and will, appealing to our own 
 minds and hearts, worship becomes possible and 
 prayer a reality. For the finite mind can 
 communicate with the Infinite Mind, and God 
 becomes not the Unknowable but the infinitely 
 Knowable. Because we think of him as a spirit- 
 ual being, rather than as a supernatural being, 
 fear gives place to love. The love of God 
 towards us is manifested not in taking away sor- 
 row, or making life easy, or abolishing evil, but 
 in the fact that in each event of life we may turn 
 to him and find in him a source of power to help 
 us to heroic endurance or achievement. He sum- 
 mons us to put forth our whole power. That is 
 what Jesus demanded in his first Commandment: 
 ‘<Thou shalt love the Lord thy God with all thy 
 heart, and with all thy soul and with all thy mind, 
 and with all thy strength.’’ 
 
 The Thought of God 
 
 One thought I have, my ample creed, 
 So deep it is and broad, 
 
 And equal to my every need,— 
 It is the thought of God. 
 
 Hach morn unfolds some fresh surprise, 
 I feast at life’s full board; 
 
26 MANUAL OF UNITARIAN BELIEF 
 
 And rising in my inner skies 
 Shines forth the thought of God. 
 
 At night my gladness is my prayer; 
 I drop my daily load, 
 
 And every care is pillowed there 
 Upon the thought of God. 
 
 I ask not far before to see, 
 But take in trust my road; 
 
 Life, death, and immortality 
 Are in my thought of God. 
 
 To this their secret strength they owed 
 The martyr’s path who trod; 
 
 The fountains of their patience flowed 
 From out their thought of God. 
 
 Be still the light upon my way, 
 My pilgrim staff and rod, 
 My rest by night, my strength by day, 
 O blesséd thought of God. 
 Freperick Luctan Hosmer, 1880. 
 
 QUESTIONS 
 
 18. Why is God’s best name ‘‘Father’’? Who first 
 called him by that name? What was the Jewish idea 
 of God? Is our idea of God unchangeable? What was 
 your first idea? what is your present? what is the high- 
 
GOD 27 
 
 est? Why do we like to use the Bible words in describ- 
 ing him? In learning Jesus’ thought about God do we 
 also learn what he thought about his own relation to 
 God? What did he mean by ‘‘life eternal’’? Which 
 text of those given seems to you the plainest concerning 
 the unity of God? Besides the Bible, what other evi- 
 dences have we of the existence of God? Does science 
 help to prove a God? Is God in the infinitely small as 
 well as in the infinitely great things of nature? Would 
 the Bible alone be sufficient evidence of his existence 
 without the confirmation of science and philosophy? 
 What does evolution teach you about God? Why is God 
 essentially love? How does a loving disposition bring 
 us near to God? Do you ever use any other name for 
 God than Father? 
 
 19. In what respects does the Unitarian idea of God 
 differ from the older so-called Orthodox idea? Is 
 evolution the product of chance, or the fulfilment of a 
 purpose? Does law imply a mind that conceived it? 
 What makes worship possible? Do you think of God 
 as Unknowable or Knowable? Why? Do pleasure and 
 sorrow or the mastery of pleasure and sorrow better 
 measure the value of life? What is the first Command- 
 ment of Jesus? 
 
 REFERENCES 
 
 PAMPHLETS 
 
 A. U. A. 68. Samuel R. Calthrop. God. 
 iis 90. Minot J. Savage. The Modern Concep- 
 tion of God. 
 
28 MANUAL OF UNITARIAN BELIEF 
 
 A. U. A. 107. Charles F. Dole. The Consciousness of 
 God. 
 
 i 264. William C. Gannett. The Sparrow’s 
 Fall. 
 
 Books 
 
 Sunderland, J.T. Because Men are not Stones. The 
 Beacon Press, Inc., 1923. 
 
 Armstrong, Richard A. God and the Soul. The 
 Beacon Press, Inc., 1907. 
 
 Ferguson, G. A. How a Modern Atheist Found God. 
 The Beacon Press, Inc., 1912. 
 
 Hosmer, Frederick L. and Gannett, William C. The 
 Thought of God in Hymns and Poems. The Beacon 
 Press, Inc., 1885. 
 
LESSON VII 
 THE TRINITY 
 
 I Corinthians 8:6. To us there is one God, the 
 Father. 
 
 20. The doctrine of the Trinity, as stated in 
 the creeds of all the so-called Orthodox churches, 
 is this: that there are three persons in the God- 
 head—the Father, the Son, and the Holy Ghost— 
 and that these three are one God, the same in 
 substance, equal in power and glory, but distin- 
 guished by personal properties. The Athanasian 
 Creed is the most distinct formula of this doc- 
 trine. It says: ‘‘The Catholic faith is this— 
 that we worship one God in Trinity, and Trinity 
 in Unity, neither confounding the persons nor 
 dividing the substance. For there is one person 
 of the Father, another of the Son, and another of 
 the Holy Ghost. But the Godhead of the Father, 
 of the Son, and of the Holy Ghost is all one; 
 the glory equal, the majesty co-eternal.’’ This 
 doctrine teaches that the Father is God, the Son 
 is God, and the Holy Ghost is God; and yet there 
 are not three Gods, but one God. Each may be 
 
 worshipped separately. Each has a_ separate 
 29 
 
30 MANUAL OF UNITARIAN BELIEF 
 
 work and office, which must not be confounded 
 with that of the others; for that would be the 
 heresy of Sabellius, who confounded the persons. 
 But we must not say that they are three persons, 
 like Peter, James, and John; for that would be 
 dividing the substance, which is another fatal 
 heresy. 
 
 21. Unitarians reject the Church doctrine of 
 the Trinity— 
 
 (a) Because it 1s unintelligible. 
 
 Although many attempts have been made to 
 explain it, none have proved satisfactory. It 
 therefore remains, even by the admission of its 
 advocates, a mystery; and a mystery is something 
 unintelligible, and therefore cannot be an object 
 of belief. 
 
 (b) Because the doctrine of the Trinity is no- 
 where plainly taught in the New Testament. 
 
 This is admitted by many candid Trinitarians. 
 Thus, Neander, a Trinitarian, says of this doc- 
 trine: ‘‘It is expressly held forth in no one par- 
 ticular passage of the New Testament.’’ (Church 
 History, Torrey’s translation, vol. 1. p. 572.) 
 Many such testimonies might be adduced. 
 
 (c) Because the texts quoted in support of the 
 Trimty are madequate or irrelevant. 
 
 The famous text of the Three Witnesses has 
 been shown so convincingly to be an interpola- 
 tion, that it has been rejected by most Trinita- 
 rians and omitted in the Revised Version. The 
 
THE TRINITY 31 
 
 Baptismal Formula (Matthew 28:19) and the 
 Benediction (II Corinthians 13:14) are passages 
 often brought forward as proofs of the Trinity. 
 But in neither of them is it stated that the Son is 
 God, or that the Holy Spirit is a person, or that 
 these three are the one supreme God. That these 
 passages should be constantly quoted as proofs of 
 the doctrine of the Trinity shows that no real 
 proof-texts of the doctrine can be found in the 
 New Testament. They may seem to imply it to 
 one who already believes that doctrine; but to 
 those who do not already believe it they appear 
 as a summary of the truth which proceeds from 
 the Father, the only true God—through Jesus 
 Christ, the mediator of his love—and made part 
 of the soul and life by the inward influence of 
 the Divine Spirit. 
 
 (d) Because there are many texts m the New 
 Testament plainly opposed to the doctrine of the 
 Trinity. 
 
 Such are the texts in which the Father is called 
 the one or only God; which could not be said if 
 the Son is also God, and the Holy Spirit God. 
 I Corinthians 8:5, 6: ‘‘For though there be that 
 are called gods, whether in heaven or in earth, 
 (as these are gods many and lords many), but 
 to us there is one God, the Father.’’ Ephesians 
 4:6: ‘‘One God and Father of all, who is above 
 all, and through all, and in you all.’’ John 17:3: 
 Jesus prays to the Father, saying, ‘‘Father! the 
 
32 MANUAL OF UNITARIAN BELIEF 
 
 hour is come!’’ and immediately adds, ‘‘This is 
 life eternal, that they might know thee the only 
 true God.’’ Ephesians 5:20: The Apostle di- 
 rects the Ephesians to give ‘‘thanks always, for 
 all things, in the name of our Lord Jesus Christ, 
 to God, even the Father.”’ 
 
 If the Son were God, and the Holy Ghost God, 
 it would be our duty to pray to them also. But 
 all prayers are commanded to be addressed to the 
 Father. See Matthew 6:9. 
 
 (e) Because we know when and where the doc- 
 trine of the Trimty began, and how tt gradually 
 took form. 
 
 In the famous Proem to his Gospel John op- 
 poses the idea that the Logos, or Word, was any- 
 thing different from God himself. The Word, 
 he tells us, is God speaking, first, in creation— 
 ‘“By him,’’ God speaking, ‘‘ were all things made.’’ 
 He refers here, no doubt, to the common phrases 
 of the Old Testament—God said, ‘‘Let there be 
 light’’; ‘‘The Word of the Lord came to Isaiah’’; 
 etc. Secondly, the Word is God speaking in the 
 soul—‘‘ That was the true light which lighteth 
 every man that cometh into the world.’’? Thirdly, 
 the Word is God revealed in Jesus—‘‘The Word 
 was made flesh and dwelt among. us.’’ He thus 
 teaches that as God speaks in creation and speaks 
 in the human reason, he also speaks in Jesus 
 more clearly and fully. But, as if to obviate 
 the possibility of being understood to say that 
 
THE TRINITY 33 
 
 Christ was God when he really says that God is 
 in Christ, he adds, ‘‘No man hath seen God at any 
 time.’’ 
 
 This conception of Christ as a Logos, or Word 
 of God, or a revelation of God, continued to be 
 taught down to the time of the Synod of Nice 
 (a.p. 325). The Apostles’ Creed was not written 
 by the Apostles, but in its substance it goes back 
 to a very early Christian period. It contains no 
 trace of the doctrine of the Trinity. It calls God 
 ‘“‘the Father Almighty, Maker of heaven and 
 earth.’’ The Nicene Creed, in its original form, 
 knows nothing of the Trinity. It calls Jesus 
 God, ‘‘but makes his divinity derived and de- 
 pendent.’’ It was not till the year 380, after much 
 controversy and party strife, that the doctrine of 
 the Trinity was established in the Church. In 
 the year 383 Theodosius the Emperor threatened 
 to punish all who did not accept this doctrine. 
 
 The Lord of All 
 
 Sing forth his high eternal name 
 Who holds all powers in thrall, 
 
 Through endless ages still the same,— 
 The mighty Lord of all. 
 
 His goodness, strong and measureless, 
 Upholds us lest we fall; 
 
 His hand is still outstretched to bless,— 
 The loving Lord of all. 
 
34 MANUAL OF UNITARIAN BELIEF 
 
 His perfect law sets metes and bounds, 
 Our strong defense and wall; 
 
 His providence our life surrounds,— 
 The saving Lord of all. 
 
 He every thought and every deed 
 Doth to his judgment call; 
 
 O may our hearts obedient heed 
 The righteous God of all. 
 
 When, turning from forbidden ways, 
 Low at his feet we fall, 
 His strong and tender arms upraise,— 
 The pardoning Lord of all. 
 Unwearied he is working still, 
 Unspent his blessings fall, 
 Almighty, loving, righteous One, 
 The only Lord of all. 
 SaMvuEL LONGFELLOW. 
 
 QUESTIONS 
 
 20. What is the most distinct formula of the Trinita- 
 rian creed? State it. Do the Trinitarians whom you 
 know believe exactly that, or some modification of it? 
 Why is it called Athanasian Creed? Who was the op- 
 poser of Athanasius? Who was emperor at that time? 
 In what century was the Athanasian Creed adopted? 
 Do you understand it? What do other people mean by 
 it? Can you put it into words of your own, and yet 
 keep sense in the words? 
 
THE TRINITY 30 
 
 21. Why do Unitarians reject the doctrine of the 
 Trinity? Can you believe what you do not under- 
 stand? What does the phrase ‘‘reason in religion”’ 
 mean? Should you reason about a passage in Scripture 
 just as you would about a passage in any other book? 
 What does Neander say about this doctrine? What 
 famous text is interpolated? Do the Baptismal For- 
 mula and the Benediction state the doctrine of the Trin- 
 ity? Must prejudice in favor of an opinion exclude ex- 
 amination of the grounds for belief? What texts prove 
 the unity of God? To whom should we pray? Can 
 you trace the growth of the doctrine of the Trinity? 
 What were the three ways in which John said that God 
 revealed himself? What was the Logos? When and 
 what was the Synod of Nice? What is the Nicene 
 Creed? Has the Apostles’ Creed any hint of the Trin- 
 ity? Do not many Trinitarians therefore acknowledge 
 that the doctrine of the Trinity is only a Church doc- 
 trine? In what year was it finally established ? 
 
 REFERENCES 
 
 PAMPHLETS 
 
 A. U. A. 89. James Martineau. The Three Stages of 
 Umtarian Theology. 
 ‘ 108. Howard N. Brown. Father, Son, and 
 Holy Spirit. 
 hE 123. Herbert H. Mott. God or Man? 
 oy 135. J.T. Sunderland. Was Jesus God? 
 
 BooxK 
 
 Clarke, James F. Orthodoxy: its Truths and Errors. 
 The Beacon Press, Inc., 1890. 
 
LESSON VIII 
 JESUS CHRIST 
 
 John 14:6. I am the Way, and the Truth and 
 the Life. 
 
 22. Unitarians believe that Jesus was a man, 
 human in soul and body, born like other human 
 beings and sharing the common destiny of all 
 men. Unitarians believe that to attribute to 
 Jesus supernatural powers is to rob him of the 
 power of example. They believe that all men 
 may grow up into the stature of Jesus: that his 
 power lay in his spiritual and moral nature: that 
 his true greatness was in his devotion to the 
 service of God, his sympathy with humanity, his 
 manliness and fidelity under all conditions, his 
 readiness for all kinds of service and his courage 
 in great suffering. 
 
 To Unitarians Jesus was a divine man, not a 
 human God, and in so far as men are, like him, 
 of Godlike nature, they also are divine. Paul 
 wrote of the followers of Jesus, ‘‘Know ye not 
 that ye are a temple of God, and that the Spirit 
 of God dwelleth in you?’’ All the experiences of 
 
 Jesus reveal the intimate union of his soul with 
 36 
 
JESUS CHRIST 37 
 
 the Infinite Spirit, an intimacy which he desired 
 to communicate to all his fellow-creatures. The 
 Scripture teaches that (1) all that Jesus had, he 
 received from God; and (2) that all he received, 
 he received in order to impart it to his fellow- 
 men. 
 
 23. Unitarians therefore believe in Jesus as a 
 man raised up to be the interpreter, inspirer and 
 transmitter of the divine life to his fellow-men; 
 but they do not believe that he was God— 
 
 (a) Because Jesus is always represented as 
 speaking of himself as a man, and 1s always so 
 spoken of in the New Testament. 
 
 (b) Because we find no account in Scripture 
 that a revelation of his deity was ever made to 
 the disciples. 
 
 When Jesus said, ‘‘I and my Father are 
 one’’ (John 10:30), he meant one in sympathy, 
 not in essence; since he prayed (John 17:11) 
 that his disciples might be one even as he 
 and the Father were one. He certainly could 
 not have intended to ask that his disciples might 
 be one in essence. 
 
 They regarded their Master as a man, but wiser 
 and better than themselves. We should surely 
 have found in the New Testament some trace of 
 the astonishment and awe which must have come 
 upon them if the wonderful fact had been com- 
 municated to them that their Master was the 
 Supreme God. 
 
38 MANUAL OF UNITARIAN BELIEF 
 
 (c) Because we find no opposition made by the 
 Jews to ths doctrine. 
 
 Nothing could have seemed more abhorrent to 
 the Jewish mind than to be told that Jesus was 
 the Supreme Jehovah. On one occasion they 
 falsely bring the charge that Jesus, being a man, 
 made himself God (John 10:33). Jesus, instead 
 of saying, ‘‘Yes! I am God,’’ answers-by quot- 
 ing a passage in the Old Testament, where those 
 to whom the word of God came were called gods, 
 and then says that he had only called himself 
 the Son of God. After this no such charge was 
 made by the Jews. We find many accusations 
 made against the Apostles, but they are never 
 charged with calling their Master the Supreme 
 God. They were only commanded not to teach 
 in the name of Jesus (Acts 4:18, 5: 40). 
 
 (d) Because Jesus DG distanguatlen him- 
 self from God. 
 
 See John 13:3, 16:27; Mark 10:18; Matthew 
 2:46; John 173 7. 
 
 (e) Because God 1s called the God of Jesus 
 Christ. | 
 
 See II Corinthians 11:31; Ephesians 1:3, 17; 
 Romans 15:6; I Peter 1:3; Hebrews 1: 2, 9. 
 
 ({) Because the Scriptures teach that there is 
 one God, who is distinct from the Christ. 
 
 See I Corinthians 8:6; I Timothy 2:5; 
 Ephesians 4: 5, 6. 
 
JESUS CHRIST 39 
 
 (g) Because the highest powers and glory 
 ascribed to Christ are said to be given to him by 
 God. 
 
 See Philippians 2:9; Colossians 1:19; Acts 
 2:36, 3:13, 5:31; Matthew 28:18; John 5:19; 
 Ephesians 1: 22; ete. 
 
 (h) Because Jesus himself teaches his sub- 
 ordination to God. 
 
 See John 14:28; Matthew 20:23; Mark 13:32; 
 John 10: 29. 
 
 (i) Because Jesus prayed to God. 
 
 See Luke 6:12; Matthew 11:25; Luke 22: 42; 
 Hebrews 5: 7. 
 
 (j) Because he commands us to pray, not to 
 himself, but to God. 
 
 See John 4: 23, 16:23; Luke 11:1, 2. 
 
 The way, the truth, the life. 
 
 O thou great friend to all the sons of men, 
 Who once appeared in humblest guise below, 
 Sin to rebuke, to break the captive’s chain, 
 And eall thy brethren forth from want and 
 woe! 
 
 We look to thee: thy truth is still the light 
 Which guides the nations, groping on their way, 
 Stumbling and falling in disastrous night, 
 Yet hoping ever for the perfect day. 
 
40 MANUAL OF UNITARIAN BELIEF 
 
 Yes: thou art still the life; thou art the way 
 The holiest know Res life, and nsec of 
 heaven; 
 And they ue dearest hope, and deepest pray, 
 Toil by the light, life, way, which thou hast 
 given. 
 THEopoRE Parker, 1846. 
 
 QUESTIONS 
 
 22. Do Unitarians consider Jesus as a finite being? 
 Was he a human being? made like ourselves? In what 
 sense is Jesus the ideal man? What is the difference 
 between the ideal Christ and the historic Jesus? In 
 what did his reai greatness consist? What is the dif- 
 ference between the divinity of Jesus and the deity of 
 Jesus? Which way of regarding him would make him 
 of most help to you? What did Jesus mean by saying, 
 ‘‘T and my Father are one’’? Are we not sons of God, 
 and at times one with him? Can you hope to grow like 
 him ? 
 
 23. How did Jesus speak of himself? How did the 
 disciples regard him? What is the difference between 
 belief in Jesus and belief about him? 
 
 REFERENCES 
 
 PAMPHLETS 
 
 A. U. A. 47. Stopford A. Brooke. What Think Ye 
 of Christ? 
 
JESUS CHRIST 4] 
 
 AsO. As 77. Thomas’ Lie? Eliot. “Is: not. This 
 Joseph’s Son??? 
 ie: 128. Alexander T. Bowser. The Divinity of 
 Christ. 
 + 209. Ulysses G. B. Pierce. Divine Because 
 Human. 
 ve 213. J. Estlin Carpenter. The Jesus of the 
 Gospels and the Jesus of History. 
 R. F. N. A. 9. Abraham M. Rihbany. Jesus and His 
 Place in Unitarian Thought. 
 
 Books 
 
 Carpenter, J. Hstlin. The Historical Jesus and the 
 Theological Christ. The Beacon Press, Inc., 1911. 
 
 Rihbany, Abraham M. The Syrian Christ. Hough- 
 ton, Mifflin Co., 1916. 
 
 Crooker, J. H. The Supremacy of Jesus. The 
 Beacon Press, Inc., 1904. 
 
 Peabody, Francis G. Jesus Christ and the Christian 
 Character. Doran, 1904. 
 
LESSON IX 
 THE THACHING OF JESUS 
 
 Philippians 2:5. Have this mind in you, which 
 was also in Christ Jesus. 
 
 24. As Unitarians believe that Jesus was a 
 man it does not trouble them that some of his 
 ideas, like the expectation that the end of the 
 world was near, were mistaken. Jesus shared 
 in many respects the opinions of his day, and 
 some of his precepts had an oriental coloring 
 which makes it impossible for us to accept them 
 literally. The value of his teachings lies in their 
 spiritual validity. They summoned the finest 
 qualities in the disciples to hasten, by their 
 service, the coming of the Kingdom of God, and 
 the parables in wonderful word pictures brought 
 home to the disciples the nature of that kingdom. 
 In his teachings he emphasized the nobler and 
 more abundant life of the individual. There was 
 little new in his teachings, but his disciples found 
 in them the possibilities of a life with God through 
 loving obedience and neighborly service. The 
 emphasis that Jesus placed was not on outward 
 
 profession, but on the need of doing the will of 
 42 
 
THE TEACHING OF JESUS 43 
 
 God. He made heavy demands on his disciples. 
 He demanded that his teachings be embodied in 
 life. 
 
 25. Unitarians believe that the four Gospels 
 contain an adequate historical account of the life, 
 teaching and character of Jesus. The first three, 
 because they present a similar point of view, 
 are called the Synoptic Gospels, and because 
 written earlier than the Fourth are referred to 
 for the most accurate account of the life and teach- 
 ings of Jesus. The Fourth Gospel represents 
 a later tradition and philosophy and it is written 
 to prove a theory. But they all show that the 
 power of the truth Jesus taught was subordinate 
 to the power he was. The disciples could not 
 always understand his teaching but they always 
 felt the power of his spiritual authority. 
 
 26. The primary value of the truth of Jesus 
 lies in the great purpose that ennobled it. Many 
 in every walk of life have felt the power of that 
 statement in the Fourth Gospel: ‘‘To this end 
 am I come into the world, that I should bear 
 witness unto the truth,’’ and they have felt, in 
 every field of labor and in all their relations with 
 others, they might in the spirit of Jesus bear 
 witness to the truth. 
 
 There are many sayings of Jesus inexpressibly 
 dear to the hearts of men. The Beatitudes and 
 the Golden Rule, the need of letting the light 
 within shine, the emphasis on purity of heart, 
 
44 MANUAL OF UNITARIAN BELIEF 
 
 the warning to avoid even the intention of evil, 
 the request to do more than the law requires, the 
 warning against hypocrisy, the command to seek 
 first the Kingdom of God, the testing of life 
 by its fruits, the ideal of the strong man who built 
 his house upon the rock—these and many more 
 show the close connection of his teaching with 
 life, and every one who stands firm in his loyalty 
 to God is obeying his teachings. 
 
 Christ in the city 
 
 ‘Where cross the crowded ways of life, 
 Where sound the cries of race and clan, 
 Above the noise of selfish strife, 
 We hear thy voice, O Son of Man. 
 
 In haunts of wretchedness and need, | 
 On shadowed thresholds dark with fears, 
 From paths where hide the lures of greed, 
 We catch the vision of thy tears. 
 
 From tender childhood’s helplessness, 
 From woman’s grief, man’s burdened toil, 
 From famished souls, from sorrow’s stress, 
 Thy heart has never known recoil. 
 
 The cup of water given for thee 
 Still holds the freshness of thy grace; 
 
THE TEACHING OF JESUS 45 
 
 Yet long these multitudes to see 
 The sweet compassion of thy face. 
 
 O Master, from the mountain side, 
 
 Make haste to heal these hearts of pain; 
 Among these restless throngs abide, 
 
 O tread the city’s streets again; 
 
 Till sons of men shall learn thy love, 
 And follow where thy feet have trod; 
 Till glorious from thy heaven above, 
 Shall come the City of our God. 
 Frank Mason Norra, 1905. 
 
 QUESTIONS 
 
 24. Do you believe the sayings of Jesus merely be- 
 cause he uttered them? Should we expect a man who 
 lived two thousand years ago to know and express truth 
 that would solve our modern problems? Is his solution 
 of his problems necessarily the solution of ours? What 
 is the real value of his teachings? What was their 
 central idea? What was he striving for? What new 
 vista of life did he open for his disciples? Where did 
 he place the emphasis in individual life? 
 
 25. How does the Fourth Gospel differ from the 
 other three? What do all four show? 
 
 26. What is the primary value of his truth for us? 
 What are your favorite sayings of Jesus? What help 
 have you received from them? 
 
46 MANUAL OF UNITARIAN BELIEF 
 
 REFERENCES 
 
 PAMPHLETS 
 
 A. U. A. 70. Brooke Herford. The Mind of Christ. 
 My 184. Julian C. Jaynes. The Place of Jesus 
 in the Religion of To-day. 
 ve 222. Frederic H. Kent. Seeing Jesus. 
 a 299. Clayton R. Bowen. Why are Unttarians 
 Disciples of Jesus? 
 
 Booxks 
 
 Toy, Crawford H. Judaism and Christiamty.  Lit- 
 tle, Brown & Co., 1890. 
 King, Henry C. The Hthics of Jesus. Macmillan, 
 1909. | 
 
 Kent, Charles F. and Jenks, J. W. Jesus’ Principles 
 of Living. Scribner, 1920. 
 
 Bowen, Clayton R. The Gospel of Jesus. The Bea- 
 con Press, Inc., 1916. | 
 
 Carpenter, J. Estlin. The First Three Gospels. Lon- 
 don Sunday School Assoc., 1890. 
 
LESSON X 
 THE WORK OF JESUS 
 
 John 1:4. In him was life; and the life was 
 the light of men. 
 
 27. Unitarians believe that Jesus felt himself to 
 be sent to seek and save the lost (Luke 19:10): 
 to give rest to the weary and heavy laden (Mat- 
 thew 11:28): to carry up to a higher morality 
 the law of duty (Matthew 5:18, 20, 21, 27, 33, 39, 
 44): to sacrifice himself for the good of others 
 (Matthew 20:28): to preach good news to the 
 poor, freedom to the captives, sight to the blind, 
 and comfort to the sorrowing (Luke 4:18, 7: 22): 
 to reveal the Fatherly love of God (Matthew 
 11:27). Among Unitarians there are differing 
 explanations of these texts; but all agree that the 
 essential mission of Jesus is to make men better, 
 wiser, and happier in this world and the next. 
 
 28. Unitarians find a different emphasis in the 
 work of Jesus than others find. Conservative 
 Christians believe the chief work of Jesus was to 
 save men from sin, but Unitarians believe it 
 was to inspire men to lead useful and honorable 
 
 lives. Men were to build or hasten the coming 
 47 
 
48 MANUAL OF UNITARIAN BELIEF 
 
 of the Kingdom of God through righteousness, 
 and religion is not merely a remedy to cure a 
 - diseased soul but also a power to develop the 
 strength men already have. The chief work of 
 Jesus was not to keep men out of the kingdom 
 of Satan, but to make them worthy members of 
 the Kingdom of God. 
 
 29. Jesus did this work through his teaching, 
 his life and his sufferings. His teaching shows 
 us that right and wrong are rooted in the nature 
 of man and in the laws which he obeys, and he 
 states the laws of moral consequence in human 
 life. ‘‘Whosoever shall exalt himself shall be 
 humbled; and whosoever shall humble himself 
 shall be exalted.’’ ‘‘Blessed are the pure in 
 heart, for they shall see God.’’ With what judg- 
 ment ye judge ye shall be judged.’’ ‘‘Every 
 good tree bringeth forth good fruit.’’ ‘‘Not 
 every one that saith unto me, Lord, Lord, shall 
 enter into the kingdom of heaven; but he that 
 doeth the will of my Father who is in heaven.’’ 
 In all such passages Jesus is stating the work- 
 ing of everlasting laws. 
 
 30. The life of Jesus reveals the power of a 
 life given to the service of man and God. He 
 went about doing good. The most wretched were 
 not beyond the bounds of his compassion. He 
 welcomed children and ministered to all sorts and 
 conditions of men. He ministered to the physical 
 as well as to the intellectual and spiritual needs 
 
THE WORK OF JESUS 49 
 
 of men. He had some power of healing, though 
 its methods are not clearly revealed. Unita- 
 rians generally however do not believe in mir- 
 acles. A miracle is something that excites 
 wonder. The deepest wonder comes from knowl- 
 edge rather than from ignorance. The world is 
 a source of wonder. The flower is a miracle. 
 Life is a miracle. But this is not the sense in 
 which this word is used in the New Testament 
 and in church history. There it refers to a power 
 within man to rise superior to the laws of nature, 
 as the water, we are told, under the influence of 
 Jesus, became wine. We do not find that as man 
 becomes more spiritual he attains this power, and 
 many Unitarians look upon the miracles as 
 legendary additions to the Gospels, and there- 
 fore care little for them. They do not believe 
 that Christianity depends on them, and they 
 prefer to emphasize the spiritual power of Jesus 
 —the power that came from communion with God, 
 that sent him forth in service, enabled him to 
 reveal the divine in the human, and drew, has 
 drawn and will draw men unto him and inspire 
 them to grow more and more into his likeness. 
 Unitarians do not believe that any form of 
 spiritual healing exists wholly apart from phys- 
 ical. They believe that mind and body help soul, 
 and soul helps mind and body, but they demand 
 that all three as far as possible should work to- 
 gether. True Christianity demands our care for 
 
50 MANUAL OF UNITARIAN BELIEF 
 
 body, mind and soul, that man may be a sturdy 
 messenger of God. That, we believe, was the 
 service of Jesus. 
 
 31. Jesus also helped men through his suffer- 
 ings. He teaches others effectively because he 
 lived what he taught, and without the power of 
 the Cross Christianity could not have survived. 
 Unitarians attach a spiritual rather than a 
 doctrinal meaning to it. It is for them an in- 
 spiration to self-mastery and religious aspira- 
 tion rather than an assurance that the world was 
 saved from sin and its consequences. It was the 
 act by which the world was won to his teaching 
 and his life. 
 
 Our Brother Christ 
 
 We bear the strain of earthly care, 
 But bear it not alone; 
 
 Beside us walks our brother Christ 
 And makes our task his own. 
 
 Through din of market, whirl of wheels, 
 And thrust of driving trade, 
 
 We follow where the Master leads, 
 Serene and unafraid. 
 
 The common hopes that make us men 
 Were his in Galilee; 
 
THE WORK OF JESUS ol 
 
 The tasks he gives are those he gave 
 Beside the restless sea. 
 
 Our brotherhood still rests in him, 
 The Brother of us all, 
 And o’er the centuries still we hear 
 The Master’s winsome call. 
 Ozora Stearns Davis, 1909. 
 
 QUESTIONS 
 
 27. In what general ideas concerning the work of 
 Jesus do all agree? What Bible verses express these 
 ideas? Do you think you are any happier or better 
 because of Jesus’ life? Why is it that wickedness, 
 misery, war, still exist? State in your own words what 
 you think Jesus wanted to do for the world. How far 
 do you think he accomplished it? 
 
 28. What was the chief work of Jesus? Is it wiser 
 and kinder in Jesus to have worked only to make men 
 better in this life? If better in this life, will they neces- 
 sarily be better hereafter? Must we try to do what is 
 right now? Shall we then be happy now or by and by? 
 
 29. What are the three ways in which Jesus helps us? 
 What sayings of Jesus show he believed in the neces- 
 sary moral consequences of right and wrong? Why do 
 we say moral consequences? Does not evil-doing some- 
 times seem to succeed for a little while? Does it ever 
 have even worldly success in the end? 
 
 30. How does the life of Jesus supplement his teach- 
 ing, and what does his life prove about our own capac- 
 
52 MANUAL OF UNITARIAN BELIEF 
 
 ities? Is goodness a reality that can be obtained? Is 
 there any point at which to stop in being good? Is it 
 easy to try to be like Jesus? Is it easy to be really like 
 him? Would it have been easier centuries ago than it 
 isnow? Are we to imitate his example exactly? What 
 are we then to do? Is it not his spirit as shown in his 
 life that we should imitate? 
 
 What is the Unitarian attitude toward the miracles? 
 Do you think they are important? Does Christianity 
 depend on them? 
 
 What is the relation between the physical and the 
 spiritual? What is mental healing? Is it ever alone 
 effective ? 
 
 31. What is the power of the Cross? What meaning 
 do Unitarians attach to it? Which word seems to you 
 best to describe Jesus, Teacher, Brother, Master or Man 
 of sorrows? Does your attitude toward him depend on 
 which word you use? | 
 
 REFERENCES 
 
 PAMPHLETS 
 
 A. U. A. 79. Howard N. Brown. The Real Jesus. 
 hg 233. J. T. Sunderland. Miracles in the 
 Inght of Modern Knowledge. 
 
 Books © 
 
 Peabody, Francis G. Jesus Christ and the Soctal 
 Question. Macmillan, 1900. 
 
 Davis, Horace. The Public Ministry of Jesus. The 
 Beacon Press, Inc., 1911. 
 
LESSON XI 
 THE HOLY SPIRIT 
 
 Galatians 5:22. The fruit of the Spirit is love, 
 joy, peace, longsuffering, kindness, goodness, 
 faithfulness, meekness, self-control. 
 
 32. Unitarians believe that the Holy Spirit is 
 not a separate person in the Godhead, but the 
 influence of God’s spirit on the human soul, to 
 give strength, peace, light, love. It is said to be 
 poured out, shed abroad, given, ete.; which ex- 
 pressions apply to an influence, but not to a 
 person. 
 
 33. Unitarians believe this influence to be given 
 by aconstant operation, wherever the human heart 
 is prepared and ready to receive it. Therefore 
 Christians are told to ‘‘live in the Spirit,’’ to 
 ‘‘walk in the Spirit,’’ and the Spirit is said to 
 ‘“dwellinthem.’’ Itis given not only to Prophets 
 and Apostles, to saints and martyrs, but to all 
 who desire help to lead better lives. 
 
 34. The difference between the influence of the 
 Spirit of God and other influences which come 
 from him is this—that whereas the others come 
 
 to us from without, through nature, events, and 
 53 
 
54 MANUAL OF UNITARIAN BELIEF 
 
 our fellow-men, the influence of the Spirit is God 
 speaking to us within the soul. We commune 
 with God outwardly through his works and 
 through the events of our earthly life. We com- 
 mune with Him inwardly when we are by our- 
 selves, and when in the secret chamber of our 
 hearts we lift up our thoughts and wishes to our 
 Heavenly Father. 
 
 35. The Holy Spirit is that which makes all 
 people, races and religions one, however different 
 they may appear. It is that unity which is be- 
 hind all diversity. That is why it is a revelation 
 of God himself. All humanity shares it. It is 
 there beyond all that seems to separate us. 
 Sympathy is the first approach to it, but love is 
 the realization of it. The Holy Spirit is at the 
 heart of the world and they only know it who 
 bring their hearts to it. — 
 
 Inspiration 
 
 Life of ages, richly poured, 
 Love of God, unspent and free, 
 Flowing in the prophet’s word 
 And the people’s hberty,— 
 
 Never was to chosen race 
 
 That unstinted tide confined; 
 Thine is every time and place 
 Fountain sweet of heart and mind. 
 
THE HOLY SPIRIT 55 
 
 Breathing in the thinker’s creed 
 Pulsing in the hero’s blood, 
 
 Nerving simplest thought and deed, 
 Freshening time with truth and good, 
 
 Consecrating art and song, 
 Holy book and pilgrim track, 
 Hurling floods of tyrant wrong 
 From the sacred limits back,— 
 
 Life of ages, richly poured, 
 Love of God, unspent and free, 
 Flow still in the prophet’s word 
 And the people’s liberty. 
 SAMUEL JoHNsoN, 1864. 
 
 QUESTIONS 
 
 32. Is the Holy Spirit a separate person in the God- 
 head? What is it? What are the words used about it 
 which show that it is an influence? 
 
 33. How is this influence given? Do some people 
 think it depends upon arbitrary or miraculous causes, 
 or that God gives it only to certain persons? When 
 do we think it comes to us? Must we prepare ourselves 
 for it? How can we do that? Is it given to us all? 
 Have you ever seen people in whose faces it shines, and 
 have you heard it in their voices? What is your own 
 word for Holy Spirit? Don’t you know it when you see 
 it in some little child who is sick and patient, or brave 
 
56 MANUAL OF UNITARIAN BELIEF 
 
 in danger? Does it not always inspire respect? If 
 we are told to ‘‘walk in the Spirit,’’ does it not show 
 that it is an every-day holy possession ? 
 
 34. What is the difference between the influence of 
 the Spirit of God and other influences coming from Him ? 
 Does such spirit within us grow by communion? Does 
 our own spirit influence that of our friends? Does 
 God’s spirit influence us in a similar way? Does it give 
 the best and deepest happiness to feel the influence of 
 God is over us, and through it we may help others? 
 
 35. What most separates us from others? What best 
 unites us? What best enables us to realize unity? 
 
 REFERENCES 
 
 PAMPHLETS 
 
 A. U. A. 1388. Edward H. Hale. Father, Son, and 
 Holy Spirit. 
 ee 180. Charles F. Dole. Our Thought of God. 
 —God Within Us. 
 ie 202. Edward E. Hale. The Real Presence. 
 
 Books 
 
 Jones, Rufus M. The World Within. Macmillan, 
 1918. 
 
 Jones, Rufus M. Spiritual Energies in Daily Lafe. 
 Maemillan, 1922. 
 
 ‘Underhill, Evelyn. The Life of the Spirit and the 
 Life of To-day. Dutton, 1922. 
 
LESSON XII 
 THE NATURE OF MAN 
 
 Romans 8:19. For the earnest expectation of 
 the creation watteth for the revealing of the sons 
 of God. 
 
 36. Unitarians believe that in all men there are 
 religious capacities, by which they may come into 
 communion with God. These are reason, con- 
 science, freedom, love of truth, of beauty, of 
 goodness, the sense of the infinite, the capability 
 of disinterested love; and the kindred sentiments 
 of veneration, awe and aspiration. These are 
 found, more or less developed, in all men, and 
 where properly educated and unfolded make the 
 true dignity ‘and worth of human nature. 
 
 It is said (Romans 1:19, 20) that all men have 
 a sufficient knowledge of God to enable them to 
 obey and love him; and in Romans 2: 14, that the 
 heathen ‘‘do by nature the things contained in 
 the law.’’ The case of Cornelius the Roman 
 (Acts 10:1) leads Peter to say that good men, in 
 all nations, are acceptable to God (Acts 10: 34). 
 
 37. Unitarians reject the Calvinistic doctrines 
 
 of original sin and total depravity, the responsibil- 
 57 
 
58 MANUAL OF UNITARIAN BELIEF 
 
 ity of the human race for Adam’s fall, and the 
 belief that, until converted, man is under the 
 wrath of God. They maintain, on the contrary, 
 that if there is hereditary depravity, there is also 
 inherited goodness; that such phrases as ‘‘the 
 wrath of God’’ are figurative, and cannot apply to 
 the Kternal Goodness. 
 
 That man in his natural state has the power to 
 do right, and that such right-doing is well pleas- 
 ing to God, appears from such passages as these: 
 the parable of the Sower, where the seed (the 
 Word) falls into ‘‘the good ground’’ of ‘‘an 
 honest and good heart’’ (Luke 8:15): the pas- 
 sages which teach that the spirits of little chil- 
 dren see God, face to face (Matthew 18:10, 
 19:14): the parable of the Good Samaritan and 
 that of the Pharisee and Publican (Luke 10: 30, 
 18:9), where the good qualities of heretics and 
 outsiders are commended by Jesus. And see 
 especially the account of the Day of Judgment, 
 where the heathen who did good actions without 
 having heard of Jesus, are placed among his 
 sheep. 
 
 38. When Unitarians speak of ‘‘the dignity of 
 human nature,’’ they do not mean the dignity of 
 man in his actual condition, but of man as God 
 means him to be and has enabled him to become. 
 We find in all men powers and faculties which 
 unite them with eternity no less than with time. 
 We have within us reason, which is capable of 
 
THE NATURE OF MAN o9 
 
 seeking and finding the noblest truths. We have 
 conscience, which shows us the difference between 
 right and wrong. We have the power of freedom, 
 by which we can choose good and refuse evil. 
 We have the sense of the beautiful, the true and 
 the good; and a longing for what is unchanging 
 and eternal. These powers, which are in all men, 
 constitute the dignity of human nature, and make 
 it capable of perpetual progress. 
 
 39. The divinity of man, however, is best shown 
 in his conflict with his environment, and the 
 nobler he shows himself to be in the midst of 
 trying circumstances, the greater he appears. 
 If he can lose or gain all and still preserve his 
 manly nature, he reveals something of the power 
 that was in Jesus. But to rise to the emergency 
 he must build up this diviner spirit from day to 
 day in familiar tasks. That is the way Jesus 
 did. That is the way we may be like him. 
 
 Where I may find Him 
 
 Go not, my soul, in search of him, 
 Thou wilt not find him there,— 
 
 Or in the depths of shadow dim, 
 Or heights of upper air. 
 
 For not in far-off realms of space 
 The Spirit hath its throne; 
 
 In every heart it findeth place 
 And waiteth to be known. 
 
60 MANUAL OF UNITARIAN BELIEF 
 
 Thought answereth alone to thought, 
 And Soul with soul hath kin; 
 
 The outward God he findeth not 
 Who finds not God within. 
 
 And if the vision come to thee 
 Revealed by inward sign, 
 Harth will be full of Deity 
 And with his glory shine! 
 
 Thou shalt not want for company, 
 Nor pitch thy tent alone; 
 The indwelling God will go with thee, 
 And show thee of his own. 
 
 Then go not thou in search of him, 
 But to thyself repair; 
 Wait thou within the silence dim, 
 And thou shalt find him there! 
 F'reperick L. Hosmzr, 1879. 
 
 QUESTIONS 
 
 36. Through what capacities within us do we come 
 into communion with God? Have all the same capac- 
 ities? What passages in the New Testament show how 
 its writers felt? Could you not say the same from your 
 own experience ? 
 
 37. What is meant by original sin and total depravity ? 
 Did Jesus or Calvin teach such doctrines? Why do 
 not Unitarians believe them? What is hereditary 
 
THE NATURE OF MAN 61 
 
 depravity? What parables of Jesus show his belief 
 about man? What is human nature? Is there a mix- 
 ture of good and bad in you? 
 
 38. Can character conquer evil inheritance? Is evil 
 inheritance to be forgiven and struggled against? Will 
 circumstances conquer you, or will you conquer them? 
 What is noble self-development? Has God made you 
 capable of it? Is its test to do as much as some one 
 else, or as much as you can? Are comparison with 
 others and self-examination wise? 
 
 39. What is meant by the ‘‘dignity of human na- 
 ture’’? What four faculties indicate this dignity? Is 
 such dignity in you, in bad people, in savages? Is 
 there any reason why it should not be in all? 
 
 REFERENCES 
 PAMPHLETS 
 
 A. U. A. 3. Charles C. Everett. Human Nature 
 not Ruined, but Incomplete. 
 ee 122. George Kent. The Divinity of Man. 
 4 197. Charles E. St. John. Do you Believe in 
 Human Nature or Do You Not? 
 
 BooxKs 
 
 Keller, Helen. Story of my Infe. Doubleday, Page 
 & Co., N. Y., 1910. 
 
 Hankey, Donald. A Student in Arms. Melrose, 
 London, 1916. 
 
 Hocking, W. E. Human Nature and its Remaking. 
 Yale University Press, 1918. 
 
. LESSON XIII 
 
 ATONEMENT, CONVERSION 
 AND REGENERATION 
 
 Luke 17:21. For lo, the Kingdom of God is 
 within you. 
 
 40. The doctrines of atonement, conversion, 
 and regeneration all spring from the idea of 
 man’s weakness rather than of his strength. 
 They came to Christianity from Paul rather than 
 from Jesus. Paul felt deeply the weight of sin, 
 Jesus, the power of eternal life. Unitarians can- 
 not believe that God needed the sacrifice of Jesus 
 to appease his wrath, and place little value, there- 
 fore, on the doctrine of the atonement. They 
 believe that it is an outgrowth of past concep- 
 tions which men have in large measure aban- 
 doned, and that God needed not to be reconciled 
 to man, nor man to God. They believe that 
 man’s thought and life and love need to be 
 purified by the higher thought and life and love 
 of God, and they regard the death of Jesus not 
 as a sacrifice to appease the divine wrath, but as 
 a splendid fulfilment of a life given for others. 
 
 41. Conversion and regeneration are words 
 62 
 
CONVERSION AND REGENERATION ~ 63 
 
 which have also largely lost their earlier signif- 
 icance. Many souls have deep religious expe- 
 riences, but Unitarians do not speak of these 
 experiences as conversions. They recognize that 
 at such times men have felt the power and love 
 of God filling and animating their souls, and so 
 have found themselves eager to proclaim anew 
 the spirit of Jesus in words of faith and deeds 
 of love. 
 
 42. ‘“Regeneration’’ is the Scripture word used 
 to signify the new life which has its source not 
 only in the sight of God’s law but also in that of 
 God’s love. 
 
 A converted man is one who has determined to 
 do right and has begun to do right. The regen- 
 erate man is one in whom the habit of right-doing 
 is established—one who has come to love it, and 
 to whom it is no effort. 
 
 * Coworkers with God 
 
 Creation’s Lord, we give thee thanks 
 That this thy world is incomplete; 
 That battle calls our marshalled ranks, 
 That work awaits our hands and feet; 
 
 That thou hast not yet finished man, 
 That we are in the making still,— 
 As friends who share the Maker’s plan, 
 As sons who know the Father’s will. 
 
64 MANUAL OF UNITARIAN BELIEF 
 
 Beyond the present sin and shame, 
 Wrong’s bitter, cruel, scorching blight, 
 We see the beckoning vision flame, 
 The blessed kingdom of the Right. 
 
 What though the Kingdom long: delay, 
 And still with haughty foes must cope? 
 It gives us that for which to pray, 
 A field for toil and faith and hope. 
 
 Since what we choose is what we are, 
 And what we love we yet shall be, 
 The goal may ever shine afar,— 
 The will to win it makes us free. 
 Wituiam De Wirt Hyps, 1903. 
 
 QUESTIONS 
 
 41. What is the derivation of ‘‘Regeneration’’? When 
 does it come into the religious life? What is the ‘‘new 
 life’’? When we are wrong, what must we do? How 
 do spiritual love and joy come to us? Unless we have 
 turned ourselves towards the right can such love and 
 joy come to us? Must the main purpose of your life 
 always be noble and pure? Do our experience and 
 sympathy help others? What helps men most to grow 
 in the love of man and God? 
 
 42. Do many Christians believe that God was angry 
 with man, and that his wrath was only appeased by the 
 death of Christ? What is meant by ‘‘vicarious atone- 
 
CONVERSION AND REGENERATION 65 
 
 ment?’’ How does such a doctrine agree with the 
 Unitarian idea of God? Is it God that must change 
 in order to forgive us, or we in order to be forgiven? 
 Are two parties necessary to a reconciliation? If the 
 offender repents and tries to make up for the wrong he 
 has done, to atone, is it necessary that any change should 
 come over the other party, which has done no wrong? 
 Is not glad forgiveness all that is due? Is the Uni- 
 tarian idea of reconciliation a necessary consequence of 
 its idea of God and man? What do you think of the 
 Orthodox idea of Divine justice, that could not forgive 
 men until Christ had died, and also that without Christ’s 
 death, God could not have forgiven the millions who 
 were born before him? Does it add to the confusion of 
 the idea of the Trinity, that an Infinite sacrifice, God 
 the Son, was needed to appease the wrath of an Infinite 
 God the Father? 
 
 REFERENCES 
 
 PAMPHLETS 
 
 & 
 
 A. U. A. 201. James T. Bixby. The Passing of 
 Calvimsm. 
 m 256. Minot Simons. Redemption or Ke- 
 covery. 
 
 Books 
 
 Grensted, L. W. <A Short History of the Doctrine of 
 the Atonement. Longmans, Green & Co., 1920. 
 
LESSON XIV 
 PRAYER 
 
 Romans 8:15. For ye received not the spirit 
 of bondage again unto fear; but ye received 
 the spirit of adoption, whereby we cry, Abba, 
 Father. 
 
 43. Prayer is turning to God and speaking to 
 him in full confidence that he will listen. It is 
 the communion of the finite with the Infinite 
 Spirit. This is the heart of prayer. An active, 
 hopeful reliance on God so opens the soul that his 
 life flows in and gives us strength. Jesus says, 
 ‘¢Ask, and it shall be given you; seek, and ye 
 shall find; knock, and it shall be opened unto 
 you: for every one that asketh receiveth; and he 
 that seeketh findeth; and to him that knocketh it 
 shall be opened’’ (Matthew 7:7, 8). 
 
 When the disciples came to their Master, and 
 said, ‘‘Lord, teach us to pray,’’ his answer was 
 in the words which we to this day call the ‘‘Lord’s 
 Prayer’’ (Luke 11:2-4). The first preparation 
 for prayer is to wish to love and to serve God. 
 But the first impulse to pray comes often from 
 
 thought that the path of life is difficult, as the 
 66 
 
PRAYER 67 
 
 soldier finds it difficult in the midst of the battle 
 and seeks the help of a nature higher than his 
 own. Finding help in the greater crises of life, 
 we feel the power of prayer in the lesser, and 
 more readily grow into its use. If we have no de- 
 sire to pray, we do not really appreciate our op- 
 portunities or our diviner possibilities. Prayer 
 does not make the path of duty any less difficult, 
 but it inspires us to take that path, however dif- 
 ficult. Prayer always enables us to fight our bat- 
 tles with the help of a power beyond our own, 
 and whether we succeed or fail, because we feel 
 that we are working with God, the peace of God 
 is there. 
 
 To pray aright we must be sincere. Jesus says, 
 ‘¢God is a spirit; and they that worship him must 
 worship him in spirit and in truth’”’ (John 4: 24). 
 We must not say with our lips the prayer which 
 we do not feel with our hearts. When we are 
 happy our joy may overflow to the Heavenly 
 Friend from whom all our blessings come; when 
 we are unhappy we may pray to the same loving 
 Friend for comfort. When we are away from 
 God we must pray to be brought back again; and 
 when we have sinned we shall find no peace until 
 we have asked our Father to forgive us and to 
 help us to be again his obedient children. 
 
 44, Objects of Prayer—The chief objects of 
 prayer are spiritual. We ask God for strength, 
 peace, purity, love—that is, for the Holy Spirit. 
 
68 MANUAL OF UNITARIAN BELIEF 
 
 We know that to do any duty effectually it should 
 be done in the right spirit. But we cannot al- 
 ways obtain a right spirit by an effort of the will. 
 We may be depressed, or anxious, or vexed, or 
 irritated. In that case this bad spirit will go 
 into our words and actions, and prevent us from 
 exercising the good influence we really have at 
 heart. But if we open our soul to God, and ask 
 him to help us to feel right in order to do right, 
 we may be sure that this help will come. 
 
 May we also ask for outward blessings? Some 
 good and wise persons think that we ought not. 
 They consider it selfish to do so, and they also 
 believe that this is asking God to suspend the 
 action of his universal laws. Others, however, 
 say that we may ask God for anything we desire, 
 and that God wishes to have us do so; just as a 
 good father and mother like to have their children 
 bring to them all the wishes of their heart. 
 
 45. Times of Prayer—It may be well to have 
 some fixed times for prayer—for example, the 
 beginning of the day, when we are about to resume 
 the duties of life, and need to go to them in a 
 right spirit; and at the close of the day, when we 
 may look back and thank God for what he has 
 helped us to be and do, and ask his forgiveness 
 for our failures. It is also desirable to pray, 
 even for a moment, before any work which re- 
 quires preparation that it may be done aright. 
 
 46. Answer to Prayer—Some Unitarians be- 
 
PRAYER 69 
 
 lieve that the only answer to prayer is the good 
 influence which the thought of God’s presence 
 exercises on the soul. In this sense prayer is the 
 same as contemplation, or meditation. Others, 
 however, believe that by a law of the Divine 
 government prayer puts the soul into such a rela- 
 tion with God that we can receive a direct in- 
 fluence from him. This law requires us to ask as 
 the condition of receiving some special blessing, 
 which we should not be in a condition to receive 
 unless we pray for it. This makes a real com- 
 munion between God and the soul. 
 
 The Clouds of Doubt 
 
 'Twixt gleams of joy and clouds of doubt 
 Our feelings come and go; 
 
 Our best estate is tossed about 
 
 In ceaseless ebb and flow; 
 
 No mood of feeling, form of thought, 
 Is constant for a day; 
 
 But thou, O Lord! thou changest not; 
 The same thou art alway. 
 
 Let me no more my comfort draw 
 From my frail hold of thee,— 
 
 In this alone rejoice with awe; 
 Thy mighty grasp of me. 
 
70 MANUAL OF UNITARIAN BELIEF 
 
 Lay hold of me with thy strong grasp, 
 Let thine almighty arm 
 
 In its embrace my weakness clasp, 
 And I shall fear no harm. 
 
 Thy purpose of eternal good 
 
 Let me but surely know; 
 
 On this I’ll lean, let changing mood 
 And feeling come or go; 
 
 Glad when thy sunshine fills my soul; 
 Not lorn when clouds o’ercast; 
 Since thou within thy sure control 
 Of love dost hold me fast. 
 JOHN CAMPBELL SHatrrP, 1871. 
 
 QUESTIONS 
 
 43. What is prayer? How does reliance on God affect 
 our praying? What words of Jesus insist on such 
 reliance? Do you often repeat the Lord’s Prayer? 
 What should be the preparation for prayer? What 
 often stirs the first impulse to pray? What help may 
 we expect from prayer? 
 
 44, What are the chief objects of prayer? Does 
 prayer help our feeble will? Is it selfish to ask for 
 outward blessings? Does such asking mean that God’s 
 laws should be altered for our sake? How does a 
 knowledge of God’s laws as seen through nature 
 and in science affect our prayers? Might we not 
 
PRAYER 71 
 
 ask God for everything, just as we ask our parents be- 
 cause we tell them all that is in our hearts? 
 
 45. Is it helpful to form habits of prayer? Do you 
 find it hard to pray? What do you think most helps 
 men to form and continue the habit? 
 
 46. What is one answer to prayer? Do you believe 
 that prayer is more than meditation? Why is com- 
 munion more than meditation? How do you hke this 
 definition, ‘‘ Prayer is resolve with the thought of God 
 in it?’’ Can one’s whole life be such a prayer that 
 words are seldom used? With the Unitarian idea of 
 God and man, is it very natural to pray? Is prayer 
 adoration, gratitude, trust? Can we pray for each 
 other? for the dead? 
 
 REFERENCHS 
 PAMPHLETS 
 A. U. A. 438. Charles F. Dole. The Doctrine of 
 Prayer. 
 he 104. Charles G. Ames. Let us Pray. 
 
 a 106. Augustus M. Lord. The Service of 
 Prayer in the Work of the World. 
 
 i 278. Augustus P. Reccord. The Paradox of 
 Prayer. 
 
 Books 
 Parker, Theodore. Prayers by Theodore Parker. 
 The Beacon Press, Inc., 1901. 
 Fosdick, Harry E. The Meaning of Prayer. Associa- 
 tion Press, N. Y., 1917. 
 Tileston, Mary W. Great Souls at Prayer. Allen- 
 son, London, 1912. 
 
LESSON XV 
 THE CHURCH 
 
 Matthew 18:20. Where two or three are 
 gathered together in my name, there am I in the 
 midst of them. | 
 
 47. Unitarians believe that the Church is a 
 union of those who come together to help each 
 other and the world at large to live a Christian 
 life. The essential character of a church is stated 
 by Jesus when he says, ‘‘ Where two or three are 
 gathered together in my name, there am I in the 
 midst of them’’ (Matthew 18: 20). 
 
 To meet in the name of Jesus is to meet in 
 his spirit, to do his work. To pray in his 
 name is to pray in the same spirit in which he 
 prayed. 
 
 48. Unitarians believe that the work of the 
 Church is to bring people together for public 
 worship, to educate the young and ignorant, to 
 strengthen the weak, and to co-operate in all 
 attempts to elevate and improve the community. 
 For this reason they look forward to the time 
 when all churches shall unite together in the 
 
 72 
 
THE CHURCH 73 
 
 purpose of doing good, so that at last God’s 
 kingdom may come, and his will be done on earth 
 as it is in heaven. 
 
 49. Unitarians generally accept the two or- 
 dinances of Baptism and the Lord’s Supper, not 
 as essential to spiritual life, but as helps to it. 
 They regard both, not as ends, but as means. 
 They consider them as natural symbols and out- 
 ward images of inward feeling and purpose. If 
 practised merely as forms, without this inward 
 application, their value is gone. 
 
 50. Baptism, or the external application of 
 water, expresses the desire that the infant or 
 adult baptized may be surrounded by those out- 
 ward Christian influences which conduce to purity 
 of character and conduct. Water is the natural 
 symbol of purity. 
 
 In baptizing infants, Unitarians do not intend 
 to express a belief that this outward act can have 
 any direct effect on the soul of the child. No 
 Unitarian accepts the doctrine of regeneration 
 by baptism in any such sense as this. But by 
 this rite we express our belief that the child is 
 already dear to God, and we baptize him as an 
 expression of our wish that he may have the help 
 which comes from union with the Christian 
 Church, and our desire that his parents and all 
 others may be faithful in surrounding him with 
 Christian influences, and educating him in the 
 Christian life. 
 
74 MANUAL OF UNITARIAN BELIEF 
 
 51. The Lord’s Supper is the symbol of Chris- 
 tian brotherhood. It also reealls the life and 
 personality of Jesus and reminds us that we also 
 are workers in the same great cause which claimed 
 all his loyalty and sacrifice. It reminds us of 
 what Jesus gave for the cause of humanity and 
 of how much more we ought to give. It is thus a 
 feast of remembrance, and has a tendency to 
 produce and maintain a living sense of our per- 
 sonal relation to Jesus as teacher, friend and 
 inspirer. Unitarians usually invite all those who 
 desire to remember Jesus to unite with them in 
 this service. They do not consider it intended 
 for church members, or professing Christians 
 only, but for EON Gun eaten will? 
 
 These two ordinances of the Christian Church, 
 having been continued from the beginning, 
 unite successive generations of Christians 
 with each other as well as with their common 
 Master. 
 
 52. Unitarians having originated among the 
 Congregationalists, are independent in their form 
 of church government, and are therefore called 
 Congregationalists. Hach church is independent 
 of others, though ready to unite with them in 
 work and sympathy. For these purposes they 
 meet at stated times in local Conferences, and in 
 the meetings of the American Unitarian Associa- 
 tion and other national societies. 
 
THE CHURCH 75 
 
 The Church Universal 
 
 One holy Church of God appears 
 Through every age and race, 
 Unwasted by the lapse of years, 
 Unchanged by changing place. 
 
 From oldest time, on farthest shores, 
 Beneath the pine or palm, 
 
 One Unseen Presence she adores, 
 With silence or with psalm. 
 
 Her priests are all God’s faithful sons, 
 To serve the world raised up; 
 
 The pure in heart her baptized ones; 
 Love, her communion-cup. 
 
 s 
 
 The truth is her prophetic gift, 
 The soul her sacred page; 
 
 And feet on mercy’s errands swift 
 Do make her pilgrimage. 
 
 O living Church! thine errand speed; 
 Fulfil thy task sublime; 
 With bread of life earth’s hunger feed; 
 Redeem the evil time! 
 SAMUEL LONGFELLOW, 1860. 
 
76 MANUAL OF UNITARIAN BELIEF 
 
 QUESTIONS 
 
 47. What is the Church? What verse states its char- 
 acter? What is meant by meeting or praying in the 
 ‘‘name of Christ’’? 
 
 48. What do Unitarians regard as the work of the 
 Church? Have churches been established on points of 
 doctrine alone? Have those who were ‘‘regenerate’’ 
 wished to exclude the ‘‘unregenerate’’? Have such felt 
 that all those who took part in Church work must take 
 part in the sacraments? 
 
 49. How do Unitarians regard Baptism and the Lord’s 
 Supper? Are they of use if practised merely as 
 forms? 
 
 50. What does Baptism express? Why is water used 
 in its service? Does the outward act of baptism affect 
 the child? Is the act really an expression of a wish for 
 the child’s welfare and for the parents’ success in 
 educating him religiously ? ) 
 
 51. Of what is the Lord’s Supper a sign and symbol? 
 How is it a ‘‘feast of remembrance’’? For whom is the 
 Supper intended? What is, after all, the great test by 
 which one may become a church member ? 
 
 52. What is the Unitarian form of church govern- 
 ment? Does our method of government show belief in 
 freedom and in _ individual responsibility? Are 
 many Trinitarian churches ‘‘Congregational?’’ Does 
 the word ‘‘Congregationalism’’ describe our church 
 polity? Is the word ‘‘Unitarianism’’ our doctrinal 
 title? 
 
THE CHURCH 77 
 REFERENCES 
 
 PAMPHLETS 
 
 A. U. A. 76. Charles G. Ames. The Judgment Day 
 
 of the Church. | 
 
 a 114. Francis G. Peabody. The Church of 
 the Spirit. 
 
 a 119. Herbert H. Mott. Why go to Church? 
 
 ¢ 142. Minot J. Savage. Is Going to Church 
 a Duty? 
 
 4d 240. Charles W. Casson. The Church of the 
 Modern Spirit. 
 
 Books 
 
 Crooker, Joseph H. The Church of To-day. The 
 Beacon Press, Inc., 1908. 
 
 Crooker, Joseph H. The Church of Tomorrow. 
 Pilgrim Press, 1911. 
 
 Drake, Durant. Shall We Stand by the Church? 
 Maemillan, 1920. 
 
LESSON XVI 
 CREEDS 
 
 Mark 12:29-31. The first commandment 1s, 
 Hear, O Israel; The Lord our God is one: and thou 
 shalt love the Lord thy God with all thy heart, 
 and with all thy mind, and with all thy strength. 
 The second 1s this, thou shalt love thy neighbor 
 as thyself. 
 
 53. A creed is good as a guide or compass, but 
 the important thing for the individual or the 
 church is not the creed but the purpose. The 
 creed has changed in expression or interpreta- 
 tion from time to time, but the purpose of the 
 church, though it has had varied expressions, has 
 been one in all the centuries. It has been the 
 service of man and the worship of God. We must 
 teach men the great purpose of the church and 
 the vision that will inspire them to fulfill that 
 purpose. Sometimes the creed well summarizes 
 the vision. To such creeds Unitarians do not 
 object. Many of their churches have accepted 
 such statements. One which has been popular is 
 
 the following: 
 78 
 
CREEDS 79 
 
 We believe in the Fatherhood of God, 
 The Brotherhood of Man, 
 The Leadership of Jesus, 
 Salvation by Character, 
 The Progress of Mankind upward and onward 
 forever. 
 
 The Unitarian Laymen’s League has issued 
 this statement, which has found ready acceptance: 
 
 We worship the living God, our Father and 
 our Friend. 
 
 We are disciples of Jesus of Nazareth, teacher 
 of the love of God and the way of life. 
 
 We believe in the infinite worth of man and 
 his power of unending growth. 
 
 We believe in Liberty, Democracy and Law, as 
 essential td human progress. 
 
 We pray for help to worship God sincerely, and 
 to serve our brothers faithfully. 
 
 We seek ever for more Truth and more Light. 
 
 54. But Unitarians object to religious creeds 
 under the following circumstances: 1. When 
 they are made a test of character; 2. When they 
 are made a condition of fellowship; 3. When they 
 become an obstacle to progress. 
 
 Most of the creeds of the Christian Church have 
 been liable to these objections. They have been 
 made a test of Christian character, contrary to 
 the distinct statement of Jesus that obedience, not 
 
80 MANUAL OF UNITARIAN BELIEF 
 
 belief, or profession, is the true test of character 
 (Matthew 7:15-27), and that true religion con- 
 sists in love to God and man (Mark 12: 28-34). 
 They have been made a condition of Christian 
 fellowship, contrary to the declaration of Jesus 
 that whosoever shall do the will of God is like a 
 mother and sister and brother to him (Mark 
 3:35). They have been an obstacle to progress, 
 imposing the opinions of past centuries upon 
 present belief. Unitarians reject such creeds as 
 these, but they realize the need of positive con- 
 victions. 
 
 The Larger Fath 
 
 Our Father! while our hearts unlearn 
 The creeds that wrong thy name, 
 
 Still let our hallowed altars burn 
 
 With faith’s undying flame! 
 
 Not by the lightning-gleams of wrath 
 Our souls thy face shall see,— 
 The star of love must light the path 
 That leads to heaven and thee. 
 
 Help us to read our Master’s will 
 Through every darkening stain 
 That clouds his sacred image still, 
 And see him once again, 
 
CREEDS 81 
 
 The brother man, the pitying friend, 
 Who weeps for human woes, 
 
 Whose pleading words of pardon blend 
 With cries of raging foes. 
 
 If, mid the gathering storms of doubt 
 Our hearts grow faint and cold, 
 
 The strength we cannot live without 
 Thy love will not withhold. 
 
 Our prayers accept; our sins forgive; 
 Our youthful zeal renew; 
 Shape for us holier lives to live 
 And nobler work to do! 
 Outver WENDELL Hotmss, 1893. 
 
 & 
 
 QUESTIONS 
 
 53. What is the derivation of the word ‘‘creed’’? 
 Are creeds useful? What end do they serve? What 
 ereed has found wide acceptance in many of our 
 churches? Is there any point of belief not covered 
 which you think ought to be? Is there any point which 
 you think ought to be left out? 
 
 54. What are the three ways in which creeds are 
 harmful? What did Jesus say was the test of char- 
 acter? Have creeds caused persecutions and prevented 
 progress? Have Unitarians any creed in the usual sense 
 of the word? Why? Have they always placed char- 
 acter above belief? How do you like the term ‘‘basis 
 of fellowship’’ instead of creed? How does a covenant 
 
82 MANUAL OF UNITARIAN BELIEF 
 
 differ from a creed? Which do you think better for a 
 church? Did the early Unitarian leaders—such men as 
 Channing, Gannett, Dewey—establish any creed? Had 
 they strong convictions? Did they and do Unitarians 
 now trust free thought? Could Unitarianism then, 
 consistently with its belief in freedom and character, 
 formulate a creed? 
 
 REFERENCES 
 
 PAMPHLETS 
 
 A. U. A. 2. Joseph H. Crooker. The Unitarian 
 
 Church. 
 ce 58. Minot J. Savage. Unitarianism. 
 itd 248. Thomas R. Slicer. What Unitarianism 
 Really Is. 
 nt 288. George H. Badger. Who Are These 
 Umtarians? 
 Books 
 
 Sullivan, W. L. From the Gospel to the Creeds. 
 The Beacon Press, Ine., 1919. , 
 
 McGiffert, Arthur C. The Apostles’ Creed. Scerib- 
 ner, 1902. 
 
 Hopkins, Archibald. The Apostles’ Creed. The 
 Beacon Press, Inc., 1902. 
 
 Frothingham, Paul R. We Believe. The Beacon 
 Press, Inc., 1917. 
 
LESSON XVII 
 LIBERAL CHRISTIANITY 
 
 Galatians 5:13. For ye, brethren, were called 
 for freedom. 
 
 55. Liberal Christianity, or freedom in religion, 
 does not mean liberty to believe what we choose, 
 nor merely to cast aside outworn creeds, but 
 freedom to seek the truth anywhere, everywhere 
 and always. It means that we should not only 
 be willing that others should differ from us, but 
 ready to help them to inquire freely, even if 
 their inquiries lead them to believe what we con- 
 sider erroneous. It means that we are not to 
 judge each other (Matthew 7:1-5; Romans 14: 
 1-23), nor allow our own belief to be ruled by the 
 judgment of others, or by any church, or by any 
 human authority. 
 
 56. Rational Christianity does not mean that 
 we are to reject all beliefs which we do not now 
 see to be reasonable, or to make reason the only 
 source of truth. But it means that we are to test 
 every belief by the light of our reason, and seek 
 to understand clearly what we think and why we 
 think it. 
 
 Liberal Christianity implies the ability to look 
 83 
 
84 MANUAL OF UNITARIAN BELIEF 
 
 beyond the horizon of creed, ritual and church, 
 and to realize the good in other creeds, other 
 rituals, other churches. For there is something in 
 all religions that makes all worship one. We are 
 all different interpreters of the same great world. 
 Some interpretations are higher than others, some 
 more precious to us than others, but at the heart 
 of all genuine interpretation is a love of righteous- 
 ness as the worshipper understands righteous- 
 ness, a deep feeling of brotherhood as _ the 
 worshipper understands brotherhood, and a devo- 
 tion to the service of God as far as in him lies. 
 Beneath all differences of form or creed there is 
 a spirit that binds us together. In the various 
 Christian sects, as far as they are earnestly seek- 
 ing the light, there is something that impels to 
 fellowship and a realization of the great work 
 we could do together. 
 
 That which most prevents ready co-operation 
 among the churches is rigidity of form and 
 doctrine. Christian churches, even including the 
 most conservative, are divided into two camps, 
 those who are clinging to the old and those who 
 are reaching out for the new. And it is the 
 inadequacy of the old, and the inability of men to 
 make the old the foundation of the new, and the 
 desire to make the church square with more recent 
 discoveries of genuine thought and life, that 
 causes much of the restlessness and instability 
 of the church. 
 
LIBERAL CHRISTIANITY 85 
 
 Liberal Christianity recognizes that the truth 
 we have is prophetic of still higher truth yet to 
 be won, and implies not merely the ready accept- 
 ance of it when found, but eager search for it. 
 Freedom to seek the larger truth has always 
 been strongly emphasized by Unitarians. 
 
 The Reformers 
 
 O pure reformers! not in vain 
 
 Your trust in human kind; 
 
 The good which bloodshed could not gain, 
 Your peaceful zeal shall find. 
 
 The truths ye urge are borne abroad 
 By every wind and tide; 
 
 The voice of nature and of God. 
 
 Speaks out upon your side. 
 
 The weapons which your hands have found 
 Are those which heaven hath wrought, 
 Light, truth, and love; your battle-ground, 
 The free, broad field of thought. 
 
 OQ may no selfish purpose break 
 The beauty of your plan, 
 No le from throne or altar shake 
 Your steady faith in man. 
 JOHN GREENLEAF WHITTIER, 1843. 
 
86 MANUAL OF UNITARIAN BELIEF 
 
 QUESTIONS 
 
 55. What does Liberal Christianity mean? How can 
 we have freedom in religion? Why have we not ‘‘liberty 
 to believe what we choose’’? (Because of various 
 reasons, such as indolence, apathy, lack of seriousness, 
 etc., many choose to try to believe what they know is un- 
 true.) Must we be careful to make right choices? Then 
 is there freedom to seek everywhere for the truth? Hav- 
 ing found what we carefully think to be the truth, must 
 we allow it to be ruled by the judgment of another? 
 
 56. What does Rational Christianity mean? Must 
 we always employ our reason on every subject? Are 
 Rational and Liberal Christianity the same? What do 
 the words ‘‘orthodox’’ and ‘‘heterodox’’ mean? Could 
 the heterodoxy of one age have become the orthodoxy of 
 another age unless a free and liberal spirit had existed? 
 What historic examples are there of ~— such 
 changes? What is the difference between reason and 
 dogma? What is reason? (See Lesson 1, § 3.) Did 
 Luther uphold the right of reason? Does a liberal and 
 rational spirit exclude loyalty to one’s own faith? Is 
 Unitarianism a free, rational, liberal religion? Is it 
 thus enabled to feel ‘‘the sympathy of religions?’’ Does 
 a Rational and Liberal Christianity presuppose awe, 
 reverence, faith? Can we trust what is not rational? 
 Is there not the ‘‘mystery of light’’ as well as the 
 ‘‘mystery of darkness’? Which mystery is it, in a 
 liberal and rational religion? Does such religion press 
 forward to more and more truth? Is such religion but 
 means to anend? Can we measure the grandeur of that 
 end? Is the end the fullest knowledge of God, the 
 
LIBERAL CHRISTIANITY 87 
 
 fullest development of one’s self, the truest happiness 
 of others? How do you define a liberal in religion? 
 Why does the Unitarian interpretation of religion appeal 
 to you? In what sense are the seekers of the light one? 
 What most hinders co-operation among the churches? 
 How can we best secure it? What causes the restless 
 spirit in religion? Can there ever be a final word in 
 religion ? 
 
 REFERENCES 
 PAMPHLETS 
 A. U. A. 56. J. T. Sunderland. True and False 
 Inberalism. 
 ® 94. Thomas L. Eliot. The Radical Differ- 
 ence Between Inberal Christianity and 
 Orthodoxy. 
 as 114. Erancis G. Peabody. The Church of 
 the Spirit. 
 ie 115. Charles W. Eliot. Progressive Liberal- 
 
 ism. 
 
 a 227. Charles W. Wendte. What is it to be 
 a Inberal in Religion? 
 
 + 273. Charles W. Eliot. Twentieth Century 
 Christianity. 
 
 BooxKs 
 
 Jacks, L. P. From Authority to Freedom. Williams 
 & Norgate, London, 1920. 
 
 Ashley, George T. From Bondage to Liberty in 
 Religion. The Beacon Press, Inec., 1919. 
 
 Crooker, Joseph H. The Winning of Religious 
 Inberty. Pilgrim Press, 1918. 
 
LESSON XVIII 
 CHARACTER 
 
 Micah 6:8. What doth the Lord require of 
 thee, but to do justly and to love mercy, and to 
 walk humbly with thy God. 
 
 57. Unitarians believe that the prime duty of 
 man consists in doing justly, loving mercy, and 
 walking humbly with God (Micah 6: 8); in loving 
 God with all the heart and mind and will, and 
 one’s neighbor as one’s self (Matthew 22: 37, 
 39). They believe that the essence of religion 
 is character; that the pure in heart see God; that 
 whoever heareth the sayings of Jesus and doeth 
 them has built his house upon a rock (Matthew 
 7:24). They believe that if we have an earnest 
 desire to lead a good life we may trust in the 
 promise that ‘‘he who hungers and thirsts after 
 righteousness shall be filled.’’ 
 
 58. We believe that the really good man is 
 helping to build the kingdom of God, whatever 
 may be the form of his religion. Mere surface 
 morality, not rooted in principle, we do not call 
 goodness. But whoever seeks to do the will of 
 
 God, and to be faithful and just to man, whether 
 88 
 
CHARACTER 89 
 
 he be heathen or Christian, we believe will be 
 accepted by the Father of all mankind (Acts 10: 
 35; Matthew 25: 34-41; Romans 2:14-16). 
 
 59. Unitarians regard character as the end, and 
 religious acts as the means and helps to that end. 
 Inward goodness of the heart expressed by out- 
 ward goodness in life is primary and essential. 
 Religion is for sake of character, and belongs not 
 only to the Church and to Sunday, but to every 
 place and to all times. It must go with us to our 
 home, to our place of work, to our amusements, 
 and be the help and strength of every day. Relig- 
 ion is given to make all life sacred; to sanctify 
 business, politics, pleasure, work and all our inter- 
 course with each«other. 
 
 60. Unitarians believe that to attain the high- 
 est character three things are necessary. First, 
 man must worship, in order to find the inspira- 
 tion for the service which is the highest ex- 
 pression of character. Secondly, he must always 
 be a seeker of the light and not content with the 
 light he already has. Thirdly, he must make the 
 light within him shine, so that men may see his 
 good works and glorify, not him, but his Father 
 who is in heaven. 
 
 61. Further, Unitarians believe that we all are 
 in some measure responsible for the thoughts, 
 deeds and lives of others, and it is our duty by 
 precept, example and character to make others 
 familiar with the truths, deeds and lives that have 
 
90 MANUAL OF UNITARIAN BELIEF 
 
 inspired our own. Especially do they feel that 
 the home should be the place where the children 
 first learn the deeper truths for which we stand, 
 and that a familiarity with our ideals as ex- 
 pressed in our hymns and in the lives of our 
 leaders should be established through home 
 influence. 
 
 Unitarians also believe that religious duty in- 
 cludes the financial and personal support of the 
 Church and the Church School—and of the Ameri- 
 ean Unitarian Association and all the organiza- 
 tions which further our religious activities. 
 
 The Happy Life 
 
 How happy is he born or taught 
 
 Who serveth not another’s will; 
 Whose armor is his honest. thought, — 
 And simple truth his highest skill; 
 
 Whose passions not his masters are; 
 Whose soul is still prepared for death, 
 Untied unto the world by care 
 
 Of prince’s ear or vulgar breath; 
 
 Who hath his life from rumors freed, 
 Whose conscience is his strong retreat, 
 Whose state can neither flatterers feed, 
 Nor ruin make oppressors great; 
 
CHARACTER +E 
 
 Who God doth late and early pray 
 More of his grace than goods to lend; 
 And walks with man, from day to day, 
 As with a brother and a friend. 
 
 This man is freed from servile bands 
 Of hope to rise, or fear to fall; 
 Lord of himself, though not of lands, 
 And having nothing, yet hath all. 
 Henry Wotton. 
 
 QUESTIONS 
 
 57. What is the prime duty of man? What do you 
 consider the essence of religion? Do you love your: 
 self? If not, what does it mean to love one’s neighbor 
 as one’s self? What is your leading purpose? If you 
 fail in its fulfilment, what is there to inspire you to try 
 again ? 
 
 58. What is surface morality? What is the important 
 thing in religion, belief or doing the will of God? What 
 is the real test of our acceptability to God? 
 
 59. What is religion for? What are religious acts? 
 Can we be good without them? From what should out- 
 ward goodness arise? If it has any other source, does 
 it often fail? Why is religion given to us? 
 
 60. What three things are necessary to attain the 
 highest character? For what three things does our 
 Young People’s Religious Union stand? Which of the 
 three do you consider most important? Do you think 
 we could do without any one of these? 
 
92 MANUAL OF UNITARIAN BELIEF 
 
 61. In what way are we responsible for other lives? 
 What is your duty to your home? to your neighbor? 
 to your community? to your state? to your country? to 
 your church? to your denomination? Are sects divis- 
 ions or branches of Christianity ? 
 
 REFERENCES 
 
 PAMPHLETS 
 
 A. U. A. 95. Thomas R. Slicer. The Old Motives 
 and the New Motives in Religion 
 Contrasted. 
 i. 250. Augustus P. Reccord. The Peril of 
 | Paganism. 
 4 263. Charles G. Ames. God’s Part and Ours. 
 Se 270. Charles F. Dole. The Household Re- 
 | ligion. — 
 R. F. N. A. 7. Francis G. Peabody. The Social Duty 
 of the Unitarian Churches. 
 
 Books 
 
 Peabody, Francis G. The Approach to the Social 
 Question. Macmillan, 1909. 
 
 Peabody, Francis G. The Christian Infe wm the 
 Modern World. Maemillan, 1914. 
 
 Palmer, George H. Altruism. Scribner, N. Y., 1918. 
 
 Briggs, LeBaron R. Routme and Ideals. Houghton, 
 Mifflin & Co., 1905. 
 
LESSON XIX 
 CHRISTIAN UNITY 
 
 IT Corinthians 12:4. Now there are diversities 
 of gifts, but the same Spirit. 
 
 62. It is objected to in Unitarians that they 
 differ from each other so widely as to have no 
 common creed. Roman Catholics made the same 
 objection against the whole Protestant Church. 
 But God has so made the human mind that as soon 
 as men really begin to think they begin to differ. 
 The only people who think alike in this world are 
 the people who do not think at all. A belief that 
 is nothing more than the quotation of somebody 
 else’s authoritative opinion is really no belief. 
 Imitation is limitation. 
 
 The only agreements that are worth anything 
 are those that come about after full and free 
 inquiry. Without free discussion differences are 
 only covered up. The variety of beliefs among 
 Unitarians is the evidence of open-mindedness 
 and real thinking. 
 
 What could be more stupid than uniformity of 
 belief? Limit us to people of the same ideas and 
 
 experiences and we become just mirrors of self- 
 93 
 
94 MANUAL OF UNITARIAN BELIEF 
 
 repetition. Uniformity means the barrenness of 
 sameness. Real unity is in the wealth of conspir- 
 ing differences. 
 
 The central principle of our religion is fellow- 
 ship. The great need of a distracted world to- 
 day is fraternity. The impulse of many hearts is 
 toward unity. 
 
 Men of good sense and good will in all churches 
 are gaining a more generous confidence in each 
 other’s purposes. We are growing accustomed 
 to the cordial acknowledgment of the value of 
 difference of opinion, tradition and sentiment. 
 We are discovering the unity which is different 
 from uniformity or conformity—a unity of motive 
 and desire and need. We are learning to rec- 
 ognize that all the communions embody more or 
 less rich elements of life. We recognize that the 
 river of spiritual truth cannot be made to flow in 
 any single and undeviating channel. The grace 
 of God, the Apostle tells us, is manifold. 
 
 That is a principle precious to the people of 
 the Unitarian inheritance and expressed in the 
 very name of our free fellowship. The word 
 Unitarian, in its original sense, does not relate to 
 any dogma about the Being of God. In the Latin 
 form in which it was originally used in Europe, 
 Unitarui, it simply means the Unity Men, the 
 people who believe in brotherhood, in mutual 
 service, in equal fellowship, and try to put those 
 principles into practice. 
 
CHRISTIAN UNITY 95 
 
 There are, indeed, some Christians who still 
 would try to make the unity that all desire a 
 matter of elimination, a union in which their own 
 communion will absorb all the others. There 
 seems to be little prospect of success along that 
 line. A mechanical uniformity is as false to the 
 spirit of Christianity as is anarchy. Bigotry and 
 sacerdotalism are principles of isolation, not of 
 federation. 
 
 Again, unity is sometimes sought by the way of 
 legislation, and ecclesiastical councils institute 
 programs and issue proclamations suggesting 
 terms of agreement. Their discussions, however, 
 serve chiefly to reéall attention to forgotten points 
 of difference. 
 
 Then the unity of Christendom is often spoken 
 of as if it were reunion, something to be found 
 by going back to some earlier phase of Christian 
 experience. Unitarians believe, however, that 
 unity cannot be the recovery of something that 
 has been lost, but an advance to something 
 that has not yet been gained. The good we have 
 known is not perfect unless it points the way to 
 something better. Christianity is not stagnation 
 or retroaction. It is a way of life that grows 
 brighter as more and more of the children of God 
 walk in it together. 
 
 Some of the programs of Christian unity hold 
 that it can be achieved by whittling all our dif- 
 ferent beliefs and traditions down to some irre- 
 
96 MANUAL OF UNITARIAN BELIEF 
 
 ducible minimum and uniting on that. That 
 again seems an unrewarding method. We want 
 not a reduced but an enriched Christianity. The 
 question is not what each communion may be will- 
 ing to surrender for the sake of unity, but what 
 it is able to contribute that is true and vital. 
 The unity we are seeking is not a matter of com- 
 promise but of comprehensiveness. ; 
 
 Religion is always something larger than the 
 churches that profess it. We may not agree in 
 our intellectual interpretations, but appreciation 
 and hospitality and fellowship in good works are 
 always possible. We need to recognize that 
 while we may not have common beliefs we do have 
 common perils, tasks and duties. What force is 
 there in an appeal for more of human brother- 
 hood in the world coming from people who them- 
 selves fail to be brotherly? 
 
 From ‘‘Christus’’ 
 
 The clashing of creeds, and the strife 
 Of the many beliefs, that in vain 
 Perplex man’s heart and brain, 
 
 Are naught but the rustle of leaves, 
 When the breath of God upheaves 
 The boughs of the Tree of Life, 
 
 And they subside again! 
 
 And I remember still 
 
 The words and from whom they came, 
 
CHRISTIAN UNITY 97 
 
 Not he that repeateth the name, 
 But he that doeth the will! 
 
 From all vain pomps and shows, 
 From the pride that overflows, 
 And the false conceits of men; 
 From all the narrow rules 
 And subtleties of schools, 
 And the craft of tongue and pen; 
 Bewildered in its search, 
 Bewildered with the cry: 
 Lo, here! lo, there, the Church! 
 Poor, sad Humanity 
 
 _ Through all the dust and heat 
 Turns back with bleeding feet, 
 By the weary road it came, 
 Unto the simple thought 
 By the great Master taught, 
 And that remaineth still: 
 Not he that repeateth the name 
 
 - But he that doeth the will! 
 
 Henry WapswortH LonGFELLow. 
 
 QUESTIONS 
 
 62. How did Protestants get divided into so many 
 sects? Is Unity the same thing as uniformity? Can 
 we not judge other sects by the best they have produced ? 
 Does not Christianity need an admixture of conservatism 
 and progressivism? Would it not be a dull garden with 
 
98 MANUAL OF UNITARIAN BELIEF 
 
 only one kind of flower in it? Are there not differ- 
 ent paths to the same hilltop? Is Unity a matter 
 of intellectual consent or a matter of spiritual ascent? 
 Have not all the sects contributed something worth 
 while to the completeness of Christianity? Is agree- 
 ment necessary to good will? Can we not have sympathy 
 and co-operation without agreeing in opinions? Can 
 we not practice unity in diversity? Can we not be 
 loyal to our own traditions and at the same time reverent 
 of the traditions and usages that our neighbors cherish ? 
 
 REFERENCES 
 PAMPHLETS 
 
 A. U. A. 73. Howard N. Brown. The Unitarian 
 Church in tts Relation to Other 
 Protestant Churches. 
 121. Charles W. Wendte. The True Basis 
 of Religious Unity. 
 he 285. Charles W. Eliot. A Free and Open 
 Christian Church. 
 R.F.N. A. 4. Abraham M. Rihbany. Essential Chris- 
 tianity. 
 ye 10. Francis G. Peabody. The Call of the 
 Bishops. 
 
 Books 
 
 Eliot, Charles W. The Road to Unity among the 
 Christian Churches. The Beacon Press, Inc., 1920. 
 
 Brown, Charles R. The Larger Faith. Pilgrim Press, 
 1923. 
 
LESSON XX 
 THE FUTURE LIFE 
 
 Romans 8:2. For the law of the Spirit of life 
 in Christ Jesus made me free from the law of sin 
 and of death. 
 
 63. Unitarians believe that the future life will 
 be a continuation of the present life, with op- 
 portunity for further growth and development. 
 Some believe in it*only as a justifiable hope, 
 others as a deep reality. At death, indeed, the 
 physical processes cease, but the physical is not 
 all of life. It is merely the channel through 
 which the spiritual finds expression. So the ces- 
 sation of physical processes does not destroy the 
 soul, the personality, the spirit. The greatest 
 forces of life are unseen and eternal, and all that 
 we see and hear and feel is but the expression of 
 them. But force is always greater than any of 
 its expressions. The mind is mightier than its 
 creations, love is mightier than its gifts, God is 
 greater than his world, and the soul greater than 
 the physical life. 
 
 ‘‘Tife is ever Lord of death, 
 
 And Love can never lose its own.’’ 
 99 
 
100 MANUAL OF UNITARIAN BELIEF 
 
 64. According to the New Testament outward 
 death—what we call death—is nothing; it is 
 merely the soul laying down its present instru- 
 ments in order to take up others. The only real 
 death is the soul’s death; that is sin, ignorance, 
 unbelief. The soul which lives in selfishness and 
 sin is dead in its higher faculties, and the teach- 
 ings and example of Jesus lead us out of this 
 spiritual death into spiritual life; as Paul says, 
 ‘“‘The law of the spirit of life in Christ Jesus, 
 hath made me free from the law of sin and death”’ 
 (Romans 8:2). The resurrection is spiritual 
 resurrection, as real life is spiritual life. 
 
 65. Unitarians do not connect probation, judg- 
 ment or retribution with the future life. Life is 
 a test that all must meet, but man is not on any 
 such probation that failure will condemn him to 
 everlasting punishment. Nor do Unitarians be- 
 lieve ina Day of Judgment, but believe that every 
 man is judged daily by his own conscience. As 
 for retribution, they believe that any future 
 retribution comes from the operation of the same 
 laws which produce retribution here. Right doing 
 tends to moral health and spiritual growth; 
 wrong doing to moral weakness and suffering. 
 All punishment is intended to reform and to do 
 good. Unitarians do not believe in heaven and 
 hell as two separate and distinct worlds—one for 
 the good and the other for the wicked. Hell, as 
 far it is in their thought at all, means alienation 
 
THE FUTURE LIFE 101 
 
 from God, and heaven means working and living 
 with God. They deny the doctrine of everlasting 
 punishment as hostile to the sovereignty, wisdom, 
 justice and merey of God. 
 
 Assured 
 
 I long for household voices gone, 
 For vanished smiles I long; 
 
 But God hath led my dear ones on, 
 And he can do no wrong. 
 
 I know not what the future hath 
 Of marvel or surprise, 
 
 Assured alone“that life and death 
 His mercy underlies. 
 
 And if my heart and flesh are weak 
 To bear an untried pain, 
 
 The bruiséd reed he will not break, 
 But strengthen and sustain. 
 
 I know not where his islands lift 
 Their fronded palms in air; 
 
 I only know I cannot drift 
 Beyond his love and care. 
 
 And so beside the silent sea 
 
 I wait the muffled oar; 
 
 No harm from him can come to me 
 
 On ocean or on shore. 3 
 JOHN GREENLEAF WHITTIER. 
 
102 MANUAL OF UNITARIAN BELIEF 
 
 QUESTIONS 
 
 63. What is the future life? What grounds have 
 you for believing in it? Is it a hope or a reality? Is 
 the soul mightier than any expression of it? What do 
 we mean when we say of men that, being dead, they 
 speak to us? Is belief in a future life a help to a 
 nobler life? Why? 
 
 64. What is the only real death? What is the 
 resurrection and the life of the soul? When are we 
 free from the fear of death? When does immortality 
 begin? Why? Have we other reasons, besides the 
 statements in the New Testament, for believing in im- 
 mortality? What do science and human consciousness 
 teach? Have all nations and tribes believed in another 
 world? What kind of ideas have they held? What is 
 your own idea of heaven? Does belief in immortality 
 grow stronger as we love God and feel his influence? Is 
 his very character an evidence of immortality? What 
 effect does such belief have upon your own present life? 
 Does such belief help you to bear the miseries of others? 
 Can such belief make us selfish ? 
 
 65. What is the Unitarian thought of probation? 
 Do you believe in a Day of Judgment? What is your 
 idea of retribution? Are heaven and hell places or 
 states of mind? 
 
 REFERENCES 
 
 PAMPHLETS 
 
 A. U. A. 42. John W. Chadwick. The Immortal 
 Hope. 
 
THE FUTURE LIFE 103 
 
 A. U. A. 125. Charles E. St. John. Bringing Im- 
 
 mortality to Laght. 
 
 ‘ 196. Ulysses G. B. Pierce. A Reasonable 
 Easter. 
 
 ee 203. Paul Revere Frothingham. The Power 
 of an Endless Infe. 
 
 a 229. Charles F. Dole. The Wonderful Hope. 
 
 if, 251. John Haynes Holmes. The Proof of 
 Immortality. 
 
 Books 
 
 Fenn, W. W. Immortality and Theism. Harvard 
 University Press, 1921. 
 
 Lake, Kirsopp. Immortality and the Modern Mind. 
 Harvard University Press, 1922. 
 
 Shaler, Nathaniel S. TVhe Indiwidual. Appleton, 
 N. Y., 1900. 
 
 Gordon, G. A. The Witness to Immortality in Int- 
 erature, Philosophy and Life. Houghton, Mifflin & 
 Co., 1893. 
 
 Randall, J. H. The New Inght on Immortality. 
 Macmillan, 1921. 
 

 

 

 
 
 
 
 
 
 
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