Maybe because its my last journal entry, maybe its the time of day, but this reading, of all them really didn't seem to make any sense to me. I had read it some time ago, around Thanksgiving and I remember thinking then that there didn't seem to be anything in here that would differentiate Unitarian or Universalist settlers from any other type of settler. It doesn't seem that their task was greater or less due to their faith. The same people who didn't get along back east, didn't get along out west.
I'm not sure there was much point to this. If there was anything new or noteworthy, I missed it.
Tuesday, December 25, 2012
Cassara Ch 8 Universalism Old and New
This chapter is a series of eight documents and Cassara's comments or commentary on each of them.
1. Barnum Why I am A Universalist
This is commented on in another section. The only notable new information here is that in Cassara's notes, we are left to assume that not only was Barnum already famous, he was also influential in the Universalist church.
2. The Social Implications of Universalism
Skinner was the president of Tufts and took the freedom of the soul through reason to be a sign that we must work to bring that same freedom to everyone. The basis of the social gospel for Universalists is clearly a straight line from their theology.
Very interesting piece here on the way YHWH and Baal both reflected the cultures over which they "ruled" with YHWH being the God of democracy and free association, and Baal being the God of commerce. Which would you rather worship?
3. Universalist Social Program of 1917
This is a very socialist sounding program that is economic, social and political and stresses equality and egalitarian.
4. Which Way, L. B. Fisher, 1921
This is a statement about refusing to publish a dogma. Very well written.
Interesting quote:
No human word ever has reached or ever will reach finality of meaning. Each living age always has defined religion in the light of its own experiences, and all ages to come will do the same.
5. Universalists of Today, J v. Schaik, 1925
In an effort to smooth over the theological difference that spanned Universalism and mainline Protetestantism - mostly the absence of Jesus - this piece was written. Obvious in the writing that the author was trying to go back and mend some bridges, as well as in Cassara's observation was that most of what had caused the separation was in the past already, this work just formalized it.
6. Humanist Manifesto
I can certainly see how this would have slid right into what I know of then-current Universalist theology and its application.
I just don't get a lot of their "jumps", like, how do you get from ##1 & 2 to #3. They make it sound like if ##1 & 2 are true, then three, of course is true. And in #7, why is it that just because the first part is true, then the second part has to be true.
I wish these folks were around so that I could talk to them because as many times as I've read this with as much an open mind as I can muster, I feel myself shutting down every time.
7. Clinton Lee Scott Radio Transcriptions
Wow, I don't know what to say about these. These were fantastic. I think they should be read, or better, acted, verbatim as a sermon one day. It is interesting that getting on the radio and saying this was somehow notable. I wonder how many people were listening. I wonder if these radio tapes are still available to hear this in his own voice.
8. Touch Not My Lips
Poem basically evoking God not to bore him with ancient wisdom, but rather to let him follow his own.
1. Barnum Why I am A Universalist
This is commented on in another section. The only notable new information here is that in Cassara's notes, we are left to assume that not only was Barnum already famous, he was also influential in the Universalist church.
2. The Social Implications of Universalism
Skinner was the president of Tufts and took the freedom of the soul through reason to be a sign that we must work to bring that same freedom to everyone. The basis of the social gospel for Universalists is clearly a straight line from their theology.
Very interesting piece here on the way YHWH and Baal both reflected the cultures over which they "ruled" with YHWH being the God of democracy and free association, and Baal being the God of commerce. Which would you rather worship?
3. Universalist Social Program of 1917
This is a very socialist sounding program that is economic, social and political and stresses equality and egalitarian.
4. Which Way, L. B. Fisher, 1921
This is a statement about refusing to publish a dogma. Very well written.
Interesting quote:
No human word ever has reached or ever will reach finality of meaning. Each living age always has defined religion in the light of its own experiences, and all ages to come will do the same.
5. Universalists of Today, J v. Schaik, 1925
In an effort to smooth over the theological difference that spanned Universalism and mainline Protetestantism - mostly the absence of Jesus - this piece was written. Obvious in the writing that the author was trying to go back and mend some bridges, as well as in Cassara's observation was that most of what had caused the separation was in the past already, this work just formalized it.
6. Humanist Manifesto
I can certainly see how this would have slid right into what I know of then-current Universalist theology and its application.
I just don't get a lot of their "jumps", like, how do you get from ##1 & 2 to #3. They make it sound like if ##1 & 2 are true, then three, of course is true. And in #7, why is it that just because the first part is true, then the second part has to be true.
I wish these folks were around so that I could talk to them because as many times as I've read this with as much an open mind as I can muster, I feel myself shutting down every time.
7. Clinton Lee Scott Radio Transcriptions
Wow, I don't know what to say about these. These were fantastic. I think they should be read, or better, acted, verbatim as a sermon one day. It is interesting that getting on the radio and saying this was somehow notable. I wonder how many people were listening. I wonder if these radio tapes are still available to hear this in his own voice.
8. Touch Not My Lips
Poem basically evoking God not to bore him with ancient wisdom, but rather to let him follow his own.
Cassara "Brief" Historical "Sketch"
First point: "brief" historical "sketches" aren't 44 pages long.
He tracks through 14 points, which I outline here:
1. Universalism rose from a time in American history (right before the revolutionary war) that everything was being questioned and was in flux. Rationalism became deism and deism paved the way for universalism.
2. Unitarianism grew along a similar path among the more affluent. [I'm not sure how this cuts right here, but I'll go with it.]
3. The Universalist and the Unitarians were similar in that they were both a compromise along the Christian trajectory somewhere between the desist who had emerged for the enlightenment and the Calvinists.
4. The Universalists were not the only faith group with a concept of universal salvation they see the only group who stressed it. Along with these other groups, there were also other individuals who pave the way for a more openly universalist worldview. The two mentioned here are deBenneville, a FrenchHuguenot doctor and Chauncey, whose primary focus was a move away from Edwards' emotionalism.
5. Is a quick biography of John Murray, who came of a bit here as disorganized and unlucky. Interestingly he knew Benjamin Rush and met John and Abigail Adams on an ocean voyage.
6. Is a quick biography of Elhanan Winchester, who moved around a bit, MA, SC, PA, UK. He shared a pulpit with Priestly in PA. His theology was that man would endure some 50,000 years of hell to clean their souls prior to moving on to heaven. Universalist purgatory.
Also knew and was supported by Benjamin Rush who is turning out to be everywhere.
7. Here, the biography is Ballou, who had been covered in quite some depth in previous readings. New insight here is that he was heavily influenced by Ethan Allan, and that he was informed by having read other universalists such as Winchester and Chauncey.
Interesting quote: Ballou's God is a man-centered God who loves man and seeks to make him happy, as compared to most of Christianty in which a "fallen" man must suffer to glorify God, Ballou's God glorifies himself by making man happy.
8. Is a "biography" of ultra universalism and the squabble that it kicked up when Ballou finally confessed it. The squabble is about worldly accountability in the absences of after-worldly punishment. Interesting pint is that the restorationist camp ended up becoming the dominant theological perspective i none church after Ballou's death.
9. This section goes through what little denominational organization they had. A many of the Universalists came from Baptist churches with congregational polity, the assumption was that this polity would work, and it did, until the denomination grew to over 800,000 members. The lack of a voice made the group crack under its own weight. They started to organize general assemblies of a sort and. Even. Draftees a creed (again Benjamin Rush was involved).
10. The Universalists were socially shunned and ostracized. In some places, they were not allowed to serve on juries. This ostracizing continued to schools and caused traveling students to end up in religious conflicts with their parents. These conflicts incented the group to start religious schools such as Tufts, and newspapers, they apparently had a lot of newspapers.
11. The simultaneous arrival of Darwinsim and biblical historical criticism from Germany had almost no effect on the Universalist because they had always looked at the bible critically using reason. Therefore, unlike other Christian churches whose infallible resource was being proved wrong with movements in science, Universalism had not such threat, and therefore no fundamentalist reaction.
12. This section zips rather haphazardly through missionary work all the way to the consolidation without much coherence.
13. This section walks through the Universalist functioning in the Humanist Movement and the humanist manifesto, which of course, it is not a surprise they had no objections to, as through theology, they were essentially humanists already, or at least not far from it.
14. This quickly summarizes the position of the Universalists at consolidation as being weaker in number and finances.
Great quote:
Universalists are often asked to tell where they stand. The only true answer to give to the question is that we do not stand at all. We move.
He tracks through 14 points, which I outline here:
1. Universalism rose from a time in American history (right before the revolutionary war) that everything was being questioned and was in flux. Rationalism became deism and deism paved the way for universalism.
2. Unitarianism grew along a similar path among the more affluent. [I'm not sure how this cuts right here, but I'll go with it.]
3. The Universalist and the Unitarians were similar in that they were both a compromise along the Christian trajectory somewhere between the desist who had emerged for the enlightenment and the Calvinists.
4. The Universalists were not the only faith group with a concept of universal salvation they see the only group who stressed it. Along with these other groups, there were also other individuals who pave the way for a more openly universalist worldview. The two mentioned here are deBenneville, a FrenchHuguenot doctor and Chauncey, whose primary focus was a move away from Edwards' emotionalism.
5. Is a quick biography of John Murray, who came of a bit here as disorganized and unlucky. Interestingly he knew Benjamin Rush and met John and Abigail Adams on an ocean voyage.
6. Is a quick biography of Elhanan Winchester, who moved around a bit, MA, SC, PA, UK. He shared a pulpit with Priestly in PA. His theology was that man would endure some 50,000 years of hell to clean their souls prior to moving on to heaven. Universalist purgatory.
Also knew and was supported by Benjamin Rush who is turning out to be everywhere.
7. Here, the biography is Ballou, who had been covered in quite some depth in previous readings. New insight here is that he was heavily influenced by Ethan Allan, and that he was informed by having read other universalists such as Winchester and Chauncey.
Interesting quote: Ballou's God is a man-centered God who loves man and seeks to make him happy, as compared to most of Christianty in which a "fallen" man must suffer to glorify God, Ballou's God glorifies himself by making man happy.
8. Is a "biography" of ultra universalism and the squabble that it kicked up when Ballou finally confessed it. The squabble is about worldly accountability in the absences of after-worldly punishment. Interesting pint is that the restorationist camp ended up becoming the dominant theological perspective i none church after Ballou's death.
9. This section goes through what little denominational organization they had. A many of the Universalists came from Baptist churches with congregational polity, the assumption was that this polity would work, and it did, until the denomination grew to over 800,000 members. The lack of a voice made the group crack under its own weight. They started to organize general assemblies of a sort and. Even. Draftees a creed (again Benjamin Rush was involved).
10. The Universalists were socially shunned and ostracized. In some places, they were not allowed to serve on juries. This ostracizing continued to schools and caused traveling students to end up in religious conflicts with their parents. These conflicts incented the group to start religious schools such as Tufts, and newspapers, they apparently had a lot of newspapers.
11. The simultaneous arrival of Darwinsim and biblical historical criticism from Germany had almost no effect on the Universalist because they had always looked at the bible critically using reason. Therefore, unlike other Christian churches whose infallible resource was being proved wrong with movements in science, Universalism had not such threat, and therefore no fundamentalist reaction.
12. This section zips rather haphazardly through missionary work all the way to the consolidation without much coherence.
13. This section walks through the Universalist functioning in the Humanist Movement and the humanist manifesto, which of course, it is not a surprise they had no objections to, as through theology, they were essentially humanists already, or at least not far from it.
14. This quickly summarizes the position of the Universalists at consolidation as being weaker in number and finances.
Great quote:
Universalists are often asked to tell where they stand. The only true answer to give to the question is that we do not stand at all. We move.
Bressler Universalist Movement in America
You know, as I sit here reading this, I am becoming more and more engaged. First, Bressler [pretty sure she is the only she amongst our readings] is an excellent storyteller, engaging and flowing.
Secondly, bringing Ballou and Channning together contextually was wonderful. I was so pleased to get that viewpoint of the two great men.
Third, the parts on Edwards that illustrate the wedge between Ballou and Channing are great. I took church history classes at an evangelical seminary. I knew going in that, amongst other characters, this Edwards guy was one who I as a liberal had to be on the lookout for. When we got to his part, I guessed that it must have been due to his presentation or style because in theology or doctrine, he actually came across as reasonable. I just assumed that I had been spending too much time around these evangelicals! Turns out, maybe my first sense was not that far off! I can see how liberal seminarians can prefer Channing's sensibility over Ballou's though.
Other readings made it seem that nothing was really going on with Universalists. I was glad to read of their discussions (squabbles) about restoration and that they had a newspaper and that they engaged the Transcendentislts.
I think, of all the people we are learning about here, the one who I wish I could have met and talked with is Ballou.
Little revelation: Channing and the elite Unitarians didn't latch onto universal salvation in practice due to its leveling characteristics and the fact that it was too close tot the Awakening's Calvinism!
Interesting quotes:
Appealing to those who strained under the strictures of traditional Calvinism, Universalism was a faith that sought to reconcile popular rationalist stirring with a fervent pietism.
The doctrine of universal salvation was God's way of influencing human affections and turning naturally self-centered human beings to the love of God and the greater creation.
Secondly, bringing Ballou and Channning together contextually was wonderful. I was so pleased to get that viewpoint of the two great men.
Third, the parts on Edwards that illustrate the wedge between Ballou and Channing are great. I took church history classes at an evangelical seminary. I knew going in that, amongst other characters, this Edwards guy was one who I as a liberal had to be on the lookout for. When we got to his part, I guessed that it must have been due to his presentation or style because in theology or doctrine, he actually came across as reasonable. I just assumed that I had been spending too much time around these evangelicals! Turns out, maybe my first sense was not that far off! I can see how liberal seminarians can prefer Channing's sensibility over Ballou's though.
Other readings made it seem that nothing was really going on with Universalists. I was glad to read of their discussions (squabbles) about restoration and that they had a newspaper and that they engaged the Transcendentislts.
I think, of all the people we are learning about here, the one who I wish I could have met and talked with is Ballou.
Little revelation: Channing and the elite Unitarians didn't latch onto universal salvation in practice due to its leveling characteristics and the fact that it was too close tot the Awakening's Calvinism!
Interesting quotes:
Appealing to those who strained under the strictures of traditional Calvinism, Universalism was a faith that sought to reconcile popular rationalist stirring with a fervent pietism.
The doctrine of universal salvation was God's way of influencing human affections and turning naturally self-centered human beings to the love of God and the greater creation.
Monday, December 24, 2012
Lavan Unitarians in India
This piece is rather surprising to me as it is much longer than I would have expected, based in what I have heard about Unitarian missionary work in India (or anywhere for that matter). It started out by giving me a chuckle when it notes up front that Unitarian influence in India was minor. I chuckle because it would seem that it's influence in America is minor, and yet it is here that it has its greatest influence. It is hard to imagine less influence than here.
We can sumarize here by saying that the Unitarian mission to India was not exactly Matteo Ricci in China or St. Francis Xavier in Japan.
The whole reading was embarrassing in as much as its length was hardly justified by its content. The only real missionary to speak of was Sunderland who spent a grand total of year there. The rest of it was a synopsis of "interests, correspondence and minute financial support". The success of Wiallim Roberts is played off like somehow Unitarians had more to do with it than patting him on the back and telling him he was doing a good job.
Notable quotes:
Tha Unitarianism should "within its financial limitations, propegate it's form of Christiany." [Wow. Awe inspiring.]
We can sumarize here by saying that the Unitarian mission to India was not exactly Matteo Ricci in China or St. Francis Xavier in Japan.
The whole reading was embarrassing in as much as its length was hardly justified by its content. The only real missionary to speak of was Sunderland who spent a grand total of year there. The rest of it was a synopsis of "interests, correspondence and minute financial support". The success of Wiallim Roberts is played off like somehow Unitarians had more to do with it than patting him on the back and telling him he was doing a good job.
Notable quotes:
Tha Unitarianism should "within its financial limitations, propegate it's form of Christiany." [Wow. Awe inspiring.]
Robinson Ch 12 Modern Age
Can I start off here my making a note on the whole of the Robinson readings that it is amazing to me to what extent we, as a group, will go out of our way to quarrel about things. If we had, through our ages simply devoted half of the time we spent quarreling about (from my perspective) silly things, we would have had a better chance at being the American Manifestion of Religion.
This chapter turns to the quarrel over institional power or lameness, depending on your perspective. It ties together the loose ends of the threads started in previous chapters, winding through the consolidation and all of it requisite squabbling, passing through Weiman and Hartshorne's philosophical theology and ending up at the end, or at least the theological end which is Adam's voluntary association of faith.
I had always found some reason or common sense in Adam's "unity through variety" but after having read all this Robinson, I am feeling now that unity though variety is less a wonderfully though out theological position than it is a self-evident statement of fact. What other option do we have?
This chapter turns to the quarrel over institional power or lameness, depending on your perspective. It ties together the loose ends of the threads started in previous chapters, winding through the consolidation and all of it requisite squabbling, passing through Weiman and Hartshorne's philosophical theology and ending up at the end, or at least the theological end which is Adam's voluntary association of faith.
I had always found some reason or common sense in Adam's "unity through variety" but after having read all this Robinson, I am feeling now that unity though variety is less a wonderfully though out theological position than it is a self-evident statement of fact. What other option do we have?
Robinson Ch 11 The Humanist Debate
The humanist "issue" started with Gannet's "Things Commonly Believed Today Amongst Us" and progressed to reject theism in the voices of Deitrich and Reese, both of whom were read and commented on earlier.
Reese started as a SBC preacher. Wowzers!
Deitrich lost a heresy trial due to his liberalism. Yikes!
I can definitely see how this movement, concerned first and foremost with the welfare of man found a voice at this time and in this faith. It seems to go along well with what was going on at the time and newfound freedom (e.g. distance from Boston) that the west permitted.
The last part of the chapter is a critique of Humanism is a weak objection based on the absence of God and sin supported by people who have more or less been lost to history.
Note on the fellowship movement from page 156.
Reese started as a SBC preacher. Wowzers!
Deitrich lost a heresy trial due to his liberalism. Yikes!
I can definitely see how this movement, concerned first and foremost with the welfare of man found a voice at this time and in this faith. It seems to go along well with what was going on at the time and newfound freedom (e.g. distance from Boston) that the west permitted.
The last part of the chapter is a critique of Humanism is a weak objection based on the absence of God and sin supported by people who have more or less been lost to history.
Note on the fellowship movement from page 156.
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