III. METHODS AND TEACHINGS
It will not be surprising to the reader to learn that a religious body having such a past and being so variously recruited to-day is far from stereotyped in method. At the same time there is practical agreement on the main lines of doctrine.
In worship different forms are used. Many churches have liturgies, adopted at discretion and usually supplemented by free prayer. In others the free service alone is preferred. Lessons are chiefly taken from the Bible, but selections are sometimes read from other devotional literature. Several hymnals have wide acceptance; a few are peculiar to single congregations. The large majority of sermons are read, though extempore address is now less infrequent than formerly. 'Sacraments' are not considered indispensable, but the Lord's Supper is retained in many cases and is regarded as a memorial. The baptism (or 'dedication') of infants is also practised.
Ministerial ordination is not considered as imparting supernatural gifts, but as a solemnity marking the entrance of the accredited person into full recognition and office. The congregation makes its own choice of a minister, though in case of its dependence upon outside financial assistance the advice of the managers of the Fund may be offered. The support of the churches and Sunday-schools, etc., is generally by voluntary contributions; endowments exist in some instances. Church membership is usually granted without insistence upon any religious declaration. New buildings are invariably associated with the 'open trust' principle, the way being thus left open for such changes in worship and opinion as may hereafter seem right. Some churches decline to be known as 'Unitarian,' and where that name is adopted it is usual to find with it the explanation that this does not pledge or limit future development or bar the widest religious sympathy in the present.
Reference has been made to Sunday-schools. In this field Unitarians have always been pioneers, and their aims have usually been to promote culture without sectarian zeal. Many large schools continue, as in the past, to form centres of education of the widest type, not only to children but adults. Much interest is taken in social amelioration; some observers have asserted that this interest is more vivid in many quarters than any in matters theological or philosophical.
Statements of the teachings usually accepted in the churches are numerous. One here quoted will fairly represent the general type. It was drawn up by Richard Acland Armstrong (1843-1905), an eager social reformer, a powerful preacher and author, and memorable especially as a popularizer of Martineau's religious philosophy. Of course, from what has been already said, such a statement is not regarded as an authoritative creed, but simply takes its place as one out of many summaries for popular diffusion.
'Unitarian Christianity teaches that God is our Father, full of love for all of us. It learns from Jesus that the Father listens to our prayers and watches over us with even more tender care than over the lilies of the field and the birds of the air.
'It learns from Jesus too, that however important it may be to have correct views concerning religious matters, it is much more important to love God with all our heart and mind and soul and strength, and our neighbour as ourselves. For he says that these are the first two commandments, and that there is no other whatever that is greater than these.
'It learns from Jesus, also, that the way to enter the kingdom of Heaven is, not merely to hold a correct theology or to receive any outward sacraments, but to "be converted and become as little children"—simple-hearted, loving, pure.
'Unitarian Christianity teaches that God our Father claims us all as children, and that when Jesus speaks of himself as God's Son, he means us all to remember that we are God's children too, though unhappily we have stained our sonship and daughterhood with many unworthy thoughts and deeds.
'Unitarian Christianity loves the Parable of the Prodigal Son, because it shows so clearly and so beautifully the love and forgiveness of God, and with what tender pity he looks on us when we have sinned.
'Unitarian Christianity believes that God speaks to his children now as truly as he did to the Prophets of old and to Jesus Christ, comforting, strengthening, enlightening them. Conscience itself is his holy voice.
'Unitarian Christianity sees in Jesus Christ a supremely beautiful life and character, a marvellous inspiration for us all, an ideal after which we may strive; and it loves to think of him as our Elder Brother, of the same nature as ourselves.
'Unitarian Christianity does not believe that God will plunge any of his children into everlasting woe. Such a thought of God is a contradiction of his Fatherhood. He is leading us all, by different ways, towards the pure and holy life for which he brought us into being.'
Along with this may be taken the declaration adopted, as a result of somewhat protracted discussions, at the National Conference of Unitarians in America, 1894; it would probably be accepted in all similar assemblies.
'These churches accept the religion of Jesus, holding in accordance with his teaching that practical religion is summed up in love to God, and love to man; and we invite to our fellowship any who, while differing from us in belief, are in general sympathy with our spirit and our practical aims.'