By Andrea Greenwood
How is a unfastened religion expressed, organised and ruled? How are diversified spiritualities and theologies made suitable? What could a faith established in cause and democracy provide state-of-the-art international? This booklet may help the reader to appreciate the modern liberal faith of Unitarian Universalism in a old and international context. Andrea Greenwood and Mark W. Harris problem the view that the Unitarianism of latest England is indigenous and the purpose from which the faith unfold. Relationships among Polish radicals and the English Dissenters existed, and the English radicals profoundly stimulated the Unitarianism of the nascent usa. Greenwood and Harris additionally discover the U.S. identification as Unitarian Universalist considering a 1961 merger, and its present dating to foreign congregations, rather within the context of 20th century enlargement into Asia.
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Additional resources for An Introduction to the Unitarian and Universalist Traditions (Introduction to Religion)
41 Wilbur, History of Unitarianism, p. 118. Beginnings 31 toleration, whereby the rights of Unitarians to publish, preach and educate their children as they wished were returned to them after two centuries of oppression. They were even able to erect a church in Kolozsv´ar again. Despite another period of repression in the mid-1800s, the Unitarians were able to form a synod in 1861, and chose a new leader, Janos Kriza. At this time, the title of “Bishop” was first used for the leader of the Unitarian Church in Transylvania.
The Brethren or their sympathizers issued at least fifteen editions of the new catechism in Latin, Polish, English, Dutch, and German. Socinus permanently settled in Poland in 1580. Even though he assumed a leadership position, he never became a communicant member at Krak´ow because he thought adult baptism unreasonable, and therefore not a prerequisite for membership in the church. This went even further than the Anabaptists who believed that only adults could make a faith choice, and thus opposed infant baptism.
This became a site of historic significance to Unitarians in 1719, when 110 ministers met to discuss the nature of the Trinity. The meeting was an attempt to provide guidance to Presbyterians in Exeter who were struggling with the issue raised by Samuel Clarke’s revision of the Book of Common Prayer. In a 57:53 vote, the gathering refused to interpret scripture, but the losing side met again and subscribed to a declaration of the Trinity. Thus the Dissenters formally split into Subscribers (generally made up of Independents and Particular Baptists) and non-Subscribers (Presbyterians and General Baptists).