February 5, 2006

Rev. Henry Ticknor
Unitarian Universalist Church of the Shenandoah Valley

The Liberty Clause

This morning we continue with our exploration of our Unitarian Universalist Principles and Purposes. Today we will take a look at our fifth principle in which we covenant to affirm and promote the right of conscience and the use of the democratic process within our congregations and in society at large.

Sometimes it seems to me as if this principle does not have the resonance of some of the others.

It's not as global as our second principle that calls for justice, equity and compassion in human relations or our seventh principle that calls us to have respect for the interdependent web of all existence of which we are a part; nor is it as individualistic as our first principle that calls on each one of us to affirm and promote the inherent worth and dignity of every person.

In fact, in the past I've wondered if the creators of our principles and purposes didn't just stick these words in the middle of the document because they felt that they were important concepts and didn't know what else to do with them.

I mean who can argue with the idea that we should promote and affirm our right to believe what is right and true for us individually. And, for our congregations to not promote democracy, why that would seem to be akin to not liking mom and apple pie.

But in recent times, I've come to have a new appreciation of our fifth principle and I have come to realize that for me it really is in the perfect place.

You see, for me, our fifth principle has become the keystone that holds the others together. It is the principle that allows us to live out each of the others in a personal and meaningful way.

Early on, our Universalist forebears adopted a document known as the Winchester Profession--so named after its author Elhanan Winchester. This document included a section that would later become known as the "Liberty Clause" and it read in part:

Yet while we...adopt a general Profession of Belief...we leave it to the several churches and societies, or to smaller associations of churches...to continue or adopt within themselves, such more particulars of faith...as may appear best to them under their particular circumstances."

Thirty years later this wording was dropped in favor of a stronger statement in favor of freedom of conscience. The new wording stated that, "Neither this (the Winchester Profession) nor any other precise form of words is required as a condition of fellowship."

So, for the earliest days of our Unitarian Universalist heritage the freedom to hold individual beliefs has been of paramount importance.

Writing in an essay on our fifth principle, Earl Holt writes, "The liberty clause anticipated and made allowance for a variety of individual interpretations, stating that 'neither this nor any other statement shall be imposed as a creedal test.'

There was an equally strong emphasis on our Unitarian side as well. Again, Earl Holt notes, "The American Unitarian Association recognizes that its constituency is congregational in polity and that individual freedom of belief is inherent in the Unitarian tradition. Nothing in these purposes shall be construed as an authoritative test."

In his book on the separation of church and state, Forrest Church tells the story of John Leyland, a twenty-three-year-old Baptist minister who moved with his wife from New England to Virginia in 1777.

"Apart from the gospel itself," writes Church, "Leland's primary passion was the cause of religious liberty. Looking back over nearly six decades of ministry, he summed up his life's work with these words, 'Next to salvation of the soul, the civil and religious rights of men have summoned my attention, more than the acquisition of wealth or seats of honor.'"

And here is in part what Leyland wrote, and remember, he was writing this near the end of the eighteenth century. He said , "The notion of a Christian commonwealth should be exploded for ever.... Government should protect every man in thinking and speaking freely, and see that one does not abuse another. The liberty I contend for is more than toleration. The very idea of toleration is despicable; it supposes that some have preeminence above the rest to grant indulgence, whereas all should be equally free, Jews, Turks, Pagans and Christians." (emphasis added)

Whereas all should be equally free. Wow, now there's a radical statement!

I wonder if we Unitarian Universalists of the twenty-first century, individually and collectively, are free to believe whatever we want?

When we, individually and collectively affirm and promote the right of conscience are we saying that anything goes? I think the answer to this question is a resounding "yes" coupled immediately with a resounding "no!"

As individuals you and I are indeed to believe what we will. We can hold our own opinions as to the nature of God, the importance of scripture; the role religion should have in our society; whether we are republican or democrat or libertarian.

We can believe in the causes that appeal to us and we can work for the social and political ends that we believe are in the best interest of society. In deed, we all have this right.

We are free to believe as we will and this freedom of belief is evident in this room every Sunday. But, there's that word again, I believe that with this freedom comes responsibility.

We are free to believe what we care to so long as it doesn't demean another, or spread injustice, oppression and hate. We are free to believe what we will; but we are called to be openly accepting of one another and to encourage one another as we struggle along trying to live worthy lives.

And this why I believe our fifth principle is indeed the keystone of our faith. Freedom of thought, and as we shall see in a moment, a deep belief in the democratic process, are essential if we are to live out the promises of our other principles.

Without the right of conscience we would not be able to address the wrongs of the world. Without the right of conscience we would not be able to lift up oppression and the abuse of power as the sins that they are.

Without the right of conscience we would not be able to right laws that discriminate against entire classes of people. Without the right of conscience we would not be able to determine what are the truths by which we live.

And with this right of conscience comes the responsibility that we exercise this right with an eye toward the inherent worth and dignity of every person; that we work toward the goal of world community with peace, liberty, and justice for all.

With this right of conscience comes the requirement that we live in ways that demonstrate our good stewardship of the world's resources.

Are we free to believe what we will? Indeed we are. Are we free to act on each of our beliefs? I believe we are as long as they are supportive of our Unitarian Universalist values--those ways of being in right relationship with one another and the world that we promise to affirm and promote each Sunday.

But freedom of conscience is only the first part of our fifth principle. Additionally we are called to affirm and promote the use of the democratic process within our congregations and society at large.

It may seem strange to have a commitment to democratic purposes and process as a core value of a religious tradition. In fact, this commitment to democracy and order has even spawned a joke or two. For example:

Each religion has its own Holy Books:

Judaism has the Torah,
Islam has the Koran,
Christianity has the Bible, and
Unitarian Universalism has Roberts' Rules of Order.

Or consider this story....

Once upon a time in one of the old Unitarian churches in New England, the minister was arguing with the board of trustees. The minister wanted to take a particular course of action but the board members were dead set against it.

Finally, the exasperated minister said, "Look, this isn't just something I think we should do, it's what God wants."

The skeptical board members were unconvinced. The minister then began praying loudly for a sign from God, whereupon a lightning bolt came down and destroyed every chair in the room except the ministers. No one was harmed because all the trustees were well grounded in the faith.

Well, said the minister, have I made my point? Indeed, said the board president, "However, you still lost the vote seven to two!"

It is probably not surprising that many of the founders of both Unitarianism and Universalism were also among the founders of this nation. These folks included individuals such as the Unitarian and signer of the Declaration of Independence, Benjamin Rush; and Joseph Priestly, the scientist and Unitarian preacher whose ideas were popular with both Thomas Jefferson and John Adams.

Again, Earl Holt comments on the importance of these men as political and religious leaders of our new nation.

"Their religious convictions were crucial in their formulation of America's political creed, for as James Madison would say later, 'What is government itself but the greatest of all reflections on human nature.'"

And here Holt comments: "Democracy, to put it another way, is more than a mechanism of governance. It is an expression of faith in the power of human beings to shape their own lives, a faith that is most explicit in the ideals of our religious tradition."

And so we are also called to be advocates for the democratic process. But just as our right to conscience is lifted up by our other principles so is our use of the democratic process.

For without recognizing the inherent worth and dignity of each person, democracy would soon become a simple tyranny of the majority. Without supporting the free and responsible search for truth and meaning and accepting one another's spiritual journeys we could easily become as creedal and as dogmatic as those churches many of us find to be overly rigid and didactic.

Again, it seems to me that it is our fifth principal that provides a framework that gives us the means to be embracing of differences of opinion and open to diversity.

Our movement is indeed a large tent and if we are all to co-exist as best we can our adherence to our democratic processes will be a basis for open dialogue and communication.

"The survival of our religious movement or any like it will always be in doubt, "writes Paul Beattie in a sermon titled The Only Basis for Unitarian Universalism, "not from without but from within for in each age large numbers of people will be anxious and ready to abandon this approach for something which seems to promise greater certainty, greater assurance.

We have to learn and relearn in each generation how wonderful it is to say to each person who comes to us: in religion, (as in) life you must learn to think for yourself and act for yourself.... There is no substitute for the freedom of the mind and heart and conscience...the people I most admire--and with whom I will always cast my lot--are those who deeply cherish and want to live in the free religious community...and for them, nothing else will satisfy."

And so, rather than being some odd man out, I see our fifth principle as the one that provides the glue that keeps the rest strong and secure.

For surely when we exercise our freedom of conscience in accordance with our other principles we are striving to work for good in the world.

By living according to democratic principles we are providing an opportunity for all voices to be heard and for all members to have a stake in the kind of church we are becoming.

These principles are lived out in the ways our churches govern themselves. We call our own ministers. We are not subject to a universal creed. Each congregation has the right to settle its own business matters and we have no bishops, or presbytery to answer to. In fact, one could argue that we are not really a religious denomination, but rather an association of individual and independent congregations.

Conrad Wright, one of our movement's foremost scholars has said that our polity is important because "It defines the way in which we believe human beings should be related to one another for ecclesiastical purposes, and it may be a guide or model for all our human relations."

I realize that there are many issues on we will not all agree. Thoughts and feelings of disagreement are not unusual in any group, especially a group of UUs.

In fact, given our theological, spiritual, political and economic differences sometimes I think it's a wonder that we can be as closely knit a community as we are. And I believe that it is our fifth principal that calls on each of us to live in right relationship with one another.

It calls us to offer our unique gifts and talents that we may all grow by being exposed to new ideas and new ways of doing things.

It calls us to respect the views and need of others; to be patience and understanding even when it is the most difficult, allowing mutual respect and love to transcend our differences.

It calls us to recognize the diversity within this congregation even when it makes us uncomfortable and it is difficult for us to understand the point of view of another.

Living in right relationship means that we are inviting and welcoming to all who are on their individual quests for spiritual and ethical growth.

And lastly, living according to our democratic principles and the freedom of conscience we share in the ministry of this church caring for one another as we experience both the great joys and the great sorrows of our lives.

Each Sunday morning when we begin our worship, we say these words to one another:

Love is the spirit of this church;
The quest for truth is its sacrament.
To dwell together in peace,
To seek the truth in freedom, and
To help our neighbor;
To these ends we covenant with one another.

This is our covenant. This is the keystone of our congregation. It is what holds us together. These are the promises we make to one another. This is the framework that permits each of us to live in community.

Our fifth principle asks us to affirm and promote the right of conscience and the democratic process. I see this principle as the keystone of our movement.

It, too, urges us to live in community with one another and to lead lives that are directed by love, compassion and a powerful sense of justice for all.

The right of conscience may often produce conflict and opposing ideas, and Democracy, as Winston Churchill once said, is the worst form of government--except for all the others.

But they are the best we have to offer. May we help to support them as they work to support us.