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Humanism on the Plains
Humanism was the basic thrust of Unitarian and Universalist congregations of the Plains long before the term was placed in opposition to theism in a controversy. Koren Arisian writes, “Humanist grounding was implicit in Unitarianism from its earliest beginnings, but had not been under-scored in a world given to theological interpretations of the meaning of life.” [1] That understanding is basic to my presentation today.
A narrower concept of humanism would date the practice and spread of religious humanism to the time of the ministries of Curtis W. Reese and John H. Dietrich. Mason Olds points to that in his book Religious Humanism in America. [2] I quote:
The theocratic view of the world order is autocratic. The humanistic view is democratic. In the theocratic order God is the autocrat; and under him are various minor autocrats, called divinities, angels, spirits, fairies, demons and the like. In the democratic order the people are the rulers of their own affairs, and above them are no autocrats, supreme or minor, whose favor they must carry.
Next, Reese maintained that theocratic religion looks to God for aid in solving problems, whereas democratic religion says that man must solve his own problems. In other words “the method of conveyance in democratic religion is human effort, not divine intervention.” Also, Reese continued, theocratic religion seeks the kingdom of God beyond history, but democratic religion seeks the ”democracy of humanity” in history, that is, the end sought by democratic religion is human welfare, whereas, according to the Westminster divines, “the chief end of man is to glorify God, and to enjoy him forever.”
Finally, Reese said that autocratic religion is primarily concerned with “other-worldliness,” whereas democratic religion is mainly concerned with “this worldliness.” Democratic religion advocates: “seize the ‘eternal-now,’ live in the ‘eternal-now,’ for the ‘eternal-tomorrow’ never is. The chief end of man . . . is to promote human welfare here and now.”
It seems to me that the long quote from Mason Olds provides basis for my conclusion that humanism was being emphasized on the Plains prior to the time that the self-conscious movement was given name by Reese and Dietrich. The sermon describing the autocratic god and the related religious concepts was certainly not the religion preached and practiced in the churches of the Western Unitarian Conference in the late 1800s, nor was it the religion of the Universalist congregations.
At the outset it may be wise to establish some definitions and for me to reveal my bias. I agree with Paul Beattie [3] in his thesis that there are millions of people endorsing humanistic values participating in widely varying religious traditions and rituals. Beattie shares a listing of thirteen humanist values and principles and suggests that those values are cherished by many. Listen to his listing:
Not only has (Paul) Kurtz failed to show that the religious tradition is incompatible with humanism, but he has also failed to recognize that there are millions of people who are both actively engaged in their religious traditions and furthering and endorsing humanistic values. In other words, the values humanists cherish and most espouse are supported by millions who do not call themselves humanists and who, in fact, are members of Judaism, Christianity, or Islam. Of course, there are many exponents of these religions who are narrow-minded, but millions of believers are not. In his book Kurtz presents a list of thirteen humanist values and principles, and every one is supported by millions of people who do not call themselves humanists.
These humanist values and principles are:
- A commitment to free inquiry and the open mind;
- A belief in the courage to live without fear or trembling;
- A confidence in the power of human creativeness, inventiveness, achievement;
- (A commitment to make) constant efforts to improve the human condition, mitigate suffering, and eliminate disease, conflict, war and cruelty,
- Respect for the rights of others,
- A dedication to the preciousness and dignity of the individual, his or her creativity and growth;
- Cultivation of happiness and the full life;
- An emphasis on love, shared experience, human joy.
- Tolerance of other points of view and styles of life;
- A commitment to social justice and humanitarian help;
- A universal focus transcending national, ethnic, sexual, and racial barriers—the ideal of a world community;
- An emphasis on compromise and negotiation of differences;
- Belief in a free, open, pluralistic, and democratic society.
As I read accounts of emphasis in Unitarian and Universalist congregations, I note that those principles have been central. Jesus the great teacher is the hero, and the supernatural is neither taught nor attacked. The attacks come in the 20th century.
With the widespread attention given to Theodore Parker’s sermon, “The Transient and the Permanent in Christianity,” the movement toward a humanistically oriented ministry grew in intensity. The Parkerites, as those who accepted Parker’s concept were called, ministered in the Western Unitarian Conference. The majority of the Western churches tended to be liberal Christian institutions that might refer to Christian character but would not include the name of Jesus or Christ in statements of purpose. A sample statement that seems to be quite humanistic to me is that from St. Paul’s Unity Church. This is the Covenant of 1879, adopted when William Channing Gannett was minister.
As those who believe in religion,
As those who believe in Freedom, Fellowship, and Character in Religion,
As those who believe that the religious life means the thankful, trustful, loyal and helpful life,
And as those who believe that a church is a brotherhood of helpers wherein it is made easier to lead such a life,
We join ourselves together, name, hand and heart, as members of Unity Church.
Jenkin Lloyd Jones was the indomitable force behind the growth and strength of the Western Conference. He is credited with influencing the development of many of our congregations through his publishing work and his field travel. A sermon on the “Ideal Church” provides an insight into the thought of this dynamic leader. Jones’ ideal church would be
… a free congress of independent souls. It is to lead in the campaign for more truth rather than to indolently stand guard over some petty fragment of acquired truth … will be the thinker’s home. The student of science will handle no discoveries that it will not prize and indulge in no guesses that it will not respect. Oldest India and newest America will hold no gem of thought that will not be welcomed into its sacred Scriptures. The skeptics will be the cowards who dare not exercise the reason God has given them. Over its portals no dogmatic test is to be written to ward off an honest thinker or an earnest seeker.
This church must emphasize the Universals Brotherhood; it will stand upon a grand emphasis of the great word of the century, Unity. It will seek to welcome low and high, poor and rich, unbeliever and believer. One who enters its doors flaunting the latest achievements of dressmaker or milliner in such a way as to widen the chasm between her and the family of the honest and earnest poor is guilty of impiety for she flaunts the sanctity of this church.
This church will be founded on Reverence. One of its cornerstones will be the besetting presence of that Infinite Sanctity that it cannot escape. Given the freest thought, the widest outlook and the most wholesome desire to help one’s kind but wanting that sensitiveness to things divine, the soul is still deficient in character ... The time is coming when the church will have but one message to promulgate, namely, “Go, love the Lord thy God with all thy heart, with all thy strength and with all thy mind and thy neighbor as thyself.” These Ethical Verities are as eternal as Deity. [4]
The humanist principles set forth by Paul Kurtz are given expression in many ways in the bonds of union and covenants of our congregations. The Unitarian Society of Menomonie, Wisconsin, was organized in April 1888 for “religious, charitable and educational purposes.” The bond of union was signed by about thirty people, who expressed the desire for a “religious organization which shall make integrity of life its first aim, and leave thought free” and welcomed to membership “all of whatever theological opinion who wish to unite with us in the promotion of truth, righteousness, reverence and charity among men.”
The historical sketch of the Omaha First Church speaks of two ministers: The Reverend W. E. Copeland (1878–88) and the Reverend Newton Mann (1889–1909) are credited with bringing Theodore Parker’s philosophy, the use of reason and common sense, to the Midwest. Mann published several books and was the first American minister to accept and proclaim the philosophy of evolution.
That human values were the core of ministry at First Unitarian in Minneapolis prior to the ministries of John Dietrich is evident in the articles of incorporation (November 18, 1881). The aims were set forth as “Where people without regard to theological differences may unite for mutual helpfulness in the intellectual, moral, and religious culture and humane work. And that all persons whatsoever who sympathize with these aims shall be welcome to this society.”
On May 18, 1887, 18 persons endorsed the articles of incorporation for the First Unitarian Society of Duluth. The particles described “an association where people, without regard to theological differences, may unite for mutual helpfulness, intellectual, moral and religious culture, and humane work, by meetings and such other educational, social and charitable movements as may be agreed upon.”
In some instances the preeminence of human values are seen in actions rather than in statements of purpose. First Universalist of Minneapolis is justly proud of Unity Settlement House, the first charitable institution in Minneapolis, founded by the minister and members of the church in 1893. Other histories of local congregations reveal similar programs of social outreach that were significant.
As we share the stories that we have heard about our local congregations, we will undoubtedly hear again and again expressions of how humanism has been characteristic of the Unitarian and Universalist congregations of the plains.
Congregations may have utilized the teachings and stories of Jesus and may have identified themselves as liberal Christian churches. The use of the word “god” may have been customary. The setting for the church life may have been within the Christian tradition, but the emphasis in the congregations was on human values and human effort and the betterment of human life in the present age.
Notes
[1] Koren Arisian, “Humanism: American Democratic Faith?” Religious Humanism, Vol. XIV, No. 1, page 7
[2] Mason Olds, Religious Humanism in America—quoting Curtis W. Reese p. 31, 32
[3] Paul Beattie, “Is Secular Humanism a Religion?” Free Inquiry, Winter 1985–86
[4] James Freeman Clarke, Freedom Moves West, p. 158–9, Beacon Press.