Relevant bibliographies by topics / American Unitarian Universalist Association

Academic literature on the topic 'American Unitarian Universalist Association'

Author: Grafiati
Published: 27 July 2024
Last updated: 29 July 2024

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Journal articles on the topic "American Unitarian Universalist Association"

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Wilde, Melissa, and Hajer Al-Faham. "Believing in Women? Examining Early Views of Women among America’s Most Progressive Religious Groups." Religions 9, no. 10 (October 20, 2018): 321. http://dx.doi.org/10.3390/rel9100321.

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This paper examines views of women among the most prominent “progressive” American religious groups (as defined by those that liberalized early on the issue of birth control, circa 1929). We focus on the years between the first and second waves of the feminist movement (1929–1965) in order to examine these views during a time of relative quiescence. We find that some groups indeed have a history of outspoken support for women’s equality. Using their modern-day names, these groups—the United Church of Christ, the Unitarian Universalist Association, and to a lesser extent, the Society of Friends, or Quakers—professed strong support for women’s issues, early and often. However, we also find that prominent progressive groups—the Protestant Episcopal Church, the Methodist Episcopal Church, and the United Presbyterian Church—were virtually silent on the issue of women’s rights. Thus, we conclude that birth control activism within the American religious field was not clearly correlated with an overall feminist orientation.
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Schnell, Jim. "A rhetorical analysis of the Unitarian Universalist Association Organizational Chart as operations management case study." BOHR International Journal of Social Science and Humanities Research 2, no. 1 (2023): 256–60. http://dx.doi.org/10.54646/bijsshr.2023.58.

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The purpose of this report is to interpret processes that transpired at the Unitarian Universalist 2023 General Assembly using the lens of historical polity and to do so as an operations management case study. I believe a fundamental venue for addressing such phenomena is to focus on the Unitarian Universalist Association Organizational Chart as it serves as a foundation for what transpired at the June 21–25, 2023 Unitarian Universalist Association General Assembly. The Unitarian Universalist Association Organizational Chart provides context for much of what transpired in that it frames the manner of approach that is practiced.
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Betancourt, Sofia, Dan McKanan, Tisa Wenger, and Sheri Prud’homme. "Claiming the Term “Liberal” in Academic Religious Discourse." Religions 11, no. 6 (June 24, 2020): 311. http://dx.doi.org/10.3390/rel11060311.

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The three papers which follow were originally presented at the triennial Unitarian Universalist Convocation in 2016, sponsored by the Unitarian Universalist History and Heritage Society and Collegium, an Association for Liberal Religious Studies [...]
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McKanan, Dan. "Unless a Seed Falls: Cultivating Liberal Institutions." Harvard Theological Review 103, no. 3 (July 2010): 291–308. http://dx.doi.org/10.1017/s0017816010000647.

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I have inherited a paradox. As the inaugural holder of the Ralph Waldo Emerson Unitarian Universalist Association chair, I am accountable in some sense to a man who once told the graduates of this school to “cast behind [them] all conformity” to what they had learned at school, relying on themselves rather than on the institutions of “historical Christianity.” But I am also accountable to one of those institutions—indeed, to the very denominational tradition that Emerson was leaving behind when he urged our students to “acquaint men at first hand with deity.”1 This level of institutional accountability in a Harvard chair has few precedents. Among my colleagues, only Francis Schussler Fiorenza has the name of a denomination in his title, and while the Charles Chauncy Stillman chair of Roman Catholic studies may contain its own paradoxes, I am guessing that the pope was not as intimately involved in its creation as Unitarian Universalist president Bill Sinkford was in the funding of the Emerson chair.
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Blehl, Vincent Ferrer. "John Henry Newman and Orestes A. Brownson as Educational Philosophers." Recusant History 23, no. 3 (May 1997): 408–17. http://dx.doi.org/10.1017/s003419320000577x.

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Orestes Brownson (1803–1876), preacher, journalist, editor, philosopher and controversialist, was born in Stockbridge, Vt., 16 September 1803. At the age of nineteen he became a Presbyterian, but two years later a Universalist. He married in 1827. From 1826 to 1831 Brownson preached in New Hampshire, Vermont and New York. He became a Unitarian, and was ordained a Unitarian minister in 1834. In 1836 he organized ‘The society for Christian Union and Progress’ and began to preach the ‘Church of the Future’. In the same year he became acquainted with Emerson, Alcott, Ripley and others who were labelled Transcendentalists. The latter were the dominant intellectual figures in American life until the middle of the century.
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Malmström, Hans. "Appraisal, Preaching and the Religious Other: The Rhetorical Appropriation of Interreligious Positions in Sermonic Discourse." International Journal of Practical Theology 22, no. 1 (May 30, 2018): 40–57. http://dx.doi.org/10.1515/ijpt-2017-0016.

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AbstractThis paper explores preachers’ deployment of Appraisal (affect, judgement, appreciation, and dialogic engagement) in preaching on interreligious themes. Adopting a comparative discourse analysis, the paper investigates two American sermons representing diametrically opposed theological responses to other religions, a pluralist sermon in the Unitarian Universalist tradition and an exclusivist sermon in the biblical-evangelical tradition. An analysis of the two preachers’ Appraisal choices reveals two distinct Appraisal profiles. A discussion is then offered demonstrating how Appraisal is conducive to the appropriation and conservation of a specific interreligious persona during preaching.
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Mott, Stephen C. "Memorial to James Luther Adams." Journal of Law and Religion 12, no. 1 (1995): 1–2. http://dx.doi.org/10.1017/s0748081400005087.

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James Luther Adams died last summer at the age of 92. He was one of four or five giants in his generation of American Christian ethicists. Many members of this society who were doctoral students under him have themselves become important teachers and writers of religious ethics.George Huntston Williams has described Adams as one of the three most significant figures in the history of the Unitarian Universalist denomination, yet Adams grew up as the son of a Baptist and Plymouth Brethren preacher. Adams lived in tension but not in rejection with this Fundamentalist youth. On the one hand, he found lacking there what became his constant passion. Christian life must be carried out in the midst of the institutions of society.
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le Grand, Hans. "Gordon Kaufman and a Theology for the Seeker." Religions 10, no. 8 (August 15, 2019): 480. http://dx.doi.org/10.3390/rel10080480.

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This article begins to develop a theology for the multi-worldview seeker, based on the constructive theological work of Gordon Kaufman. Seeking, as discussed in this article, is an attitude of life, characterized by interest in more than one theological, philosophical, or spiritual worldview, without any short or mid-term intention to commit oneself to one of them. In the United States, the Unitarian Universalist Association is a denomination that houses many theological seekers. The principles and sources of faith of that denomination offer an interesting foundation for the attitude of seeking. Constructing a theology for the seeker based on these principles should include a coherent account of concepts such as truth, God, spiritual growth, and ethics as they might follow from those principles. This article identifies possible incoherencies in the use of these concepts by seekers and proposes ways to escape them.
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Richey, Russell E. "The Larger Hope: The Second Century of the Universalist Church in America, 1870–1970. By Russell E. Miller. Boston: Unitarian Universalist Association, 1985. xiv + 766 pp." Church History 57, no. 3 (September 1988): 403–4. http://dx.doi.org/10.2307/3166620.

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10

Broyles, Michael. "Music and Class Structure in Antebellum Boston." Journal of the American Musicological Society 44, no. 3 (1991): 451–93. http://dx.doi.org/10.2307/831646.

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The division of American musical culture into a cultivated and vernacular tradition may be traced in large measure to developments in antebellum Boston. It was there that American writers first argued fervently for the association of Platonic idealism with secular instrumental music, and some of these same individuals established the symphony orchestra as the musical medium most capable of realizing their ideals. Musical developments in antebellum Boston were affected by the class structure, which was closely related to religious preference. The upper class, mostly Unitarian, did not participate significantly in music until the late 1830s. The middle class, mostly congregational, favored religious, amateur performing ensembles. The socioeconomic elite began to support music in the 1830s. Led by Samuel A. Eliot, three-time Mayor of Boston, they wrested control of the Boston Academy of Music from the Congregational evangelicals and made it the premier secular musical institution of the city. The Academy featured the first successful symphony orchestra in Boston and one of the first in the country. Ironically, however, Eliot's motivations, which were articulated in several important articles, harked back to early federal Republican concepts of creating a homogeneous society through a commonly shared culture. They contrasted sharply with the more insular goals of the nineteenth-century socioeconomic elite, who wished to use music as a means of distancing themselves from other segments of society. Eliot's vision ultimately was not realized, but his efforts did much to establish the symphony orchestra in American society as well as the notion of high musical culture itself. As such Eliot is an major, although hitherto ignored, figure in American musical history.
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Books on the topic "American Unitarian Universalist Association"

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America, Universalist Church of. This we believe: Historic unitarian & universalist affirmations of faith. Lancaster, Mass: Unitarian Universalist Christian Fellowship, 1988.

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C, Morgan John. The devotional heart: Pietism and the renewal of American Unitarian Universalism. Boston: Skinner House Books, 1995.

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Morrison-Reed, Mark D. Black pioneers in a white denomination. 3rd ed. Boston, Mass: Skinner House Books, 1994.

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Unitarian Church of All Souls (New York, N.Y.), Guengerich Galen 1957-, and Guengerich Galen 1957-, eds. Dreamers of the day: Three sermons. New York, NY: Unitarian Church of All Souls, 2006.

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5

Buehrens, John A. The uses of memory. Minneapolis: Rising Press, 1992.

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Trapp, Jacob. Return to the springs: Essays and sermons on religious renewal. Boston: Skinner House Books, 1987.

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Hughes, Morgan. Unitarian. San Diego, Calif: KidHaven Press, 2005.

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8

Gomes, Alan W. Unitarian Universalism. Grand Rapids, Mich: ZondervanPublishingHouse, 1998.

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9

L, Hurd Tracey, ed. Stories in faith: Exploring our UU principles and sources through wisdom tales. Boston, MA: Unitarian Universalist Association of Congregations, 2007.

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Rolenz, Kathleen. Sources of our faith: Inspirational readings. Boston: Skinner House Books, 2012.

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Book chapters on the topic "American Unitarian Universalist Association"

1

More, Ellen S. "Sex Education and Community Values." In Transformation of American Sex Education, 232–58. NYU Press, 2022. http://dx.doi.org/10.18574/nyu/9781479812042.003.0011.

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Today’s sexuality education emphasizes risk reduction rather than sexual health and pleasure, Mary Calderone’s original vision. Some programs, developed outside the school system, do show possibilities for something richer and more positive. This chapter describes the history of two such programs, those of the Unitarian Universalist Association and of the Planned Parenthood League of Massachusetts. But even these programs run into opposition from parents who must be respectfully engaged in preparatory education to disarm many understandable fears and misunderstandings. And even so, disputes do arise. The chapter concludes with a brief discussion of a recent—ultimately successful—campaign in Worcester, Massachusetts, New England’s second largest city, to launch a comprehensive sex-education program. Interference from outside organizations such as Focus on the Family and a lack of inclusiveness in the planning process initially frightened the local School Committee and many families into opposing it. The campaign was successful only after a three-year effort. Sex education has changed over the decades in some ways, but its fundamentally defensive and fearful approach to sexuality still prevails in much of the country.
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"The Canadian Unitarian Council/The Unitarian Universalist Association." In Shattering the Illusion, 129–40. Wilfrid Laurier Press, 2012. http://dx.doi.org/10.51644/9781554584079-009.

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Temkin, Sefton D. "Among the Gentiles (1867–1878)." In Creating American Reform Judaism, 211–13. Liverpool University Press, 1998. http://dx.doi.org/10.3828/liverpool/9781874774457.003.0033.

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This chapter explores Isaac Mayer Wise’s connections with the Free Religious Association. This was an organization founded in 1867. The leaders were a distinguished intellectual group from the National Conference of Unitarian Churches who could no longer accept the more traditional position of the national body. The Free Religious Association was avowedly of a non-Christian character — a standpoint that had become a matter of contention within the official Unitarian camp. The objects of the association were ‘to promote the interests of pure religion, to encourage the scientific study of theology, and to increase fellowship in the spirit’. In practice the association reflected the humanistic theism espoused by Octavius Brooks Frothingham.
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Myerson, Joel. "James Freeman Clarke, from “Cambridge” (1891)." In Transcendentalism, 670–73. Oxford University PressNew York, NY, 2000. http://dx.doi.org/10.1093/oso/9780195122121.003.0060.

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Abstract JAMES FREEMAN CLARKE (1810 – 1888) had a career that ran the full gamut, from being a member of the Transcendental Club, to editing the Western Messenger, to starting his own congregation (The Church of the Disciples) in 1841, to contributing to the Dial, to being general secretary of the American Unitarian Association. He knew most of the Transcendentalists, had an extended correspondence with Margaret Fuller, was involved in many of the Transcendentalists’ activities, and exchanged pulpits with Parker after the latter was shunned following publication of the Discourse on the Transient and Permanent in Christianity, but Clarke nevertheless pursued his reforms within the general structure of the Unitarian establishment. In his “Autobiography,” he looks back on what it was like to be educated as an undergraduate at Harvard (1825 – 1829) and at the Divinity School (1829 – 1832) right before the time when Transcendentalism burst upon the scene. Even a cursory reading of Clarke’s reminiscences will clearly show why Emerson’s “American Scholar” address fell on receptive ears.
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"for the Propagation of the Gospel and local associations for promoting dis-ciplined spirituality. Methodist co-option of the form built a bridge to evangelicalism. In Britain the Baptist (1792), London (1795), and Church (1799) Missionary Societies, the Religious Tract Society (1799) and, supremely, the British and Foreign Bible Society (1804) offered Americans well-publicized examples for how rapidly, how effectively and with what reach lay-influenced societies could mobilize to address specific religious and social needs. A few small-scale voluntary societies had been formed in America before the turn of the nineteenth century, but it was only after about 1810 that voluntary societies – as self-created vehicles for preaching the Christian message, distributing Christian literature and bringing scattered Christian exertions together – fuelled the dramatic spread of evangelical religion in America. Many of the new societies were formed within denominations and a few were organized outside the boundaries of evangelicalism, like the American Unitarian Association of 1825. But the most important ones were organized by interdenominational teams of evangelicals for evangelical pur-poses. Charles Foster’s helpful (but admittedly incomplete) compilation of 159 American societies from this era finds 24 founded between 1801 and 1812, and another 32 between 1813 and 1816, with an astounding 15 in 1814 alone. After a short pause caused by the Bank Panic of 1819, the pace of for-mation picked up once again through the 1820s. The best funded and most." In The Rise of the Laity in Evangelical Protestantism, 158–59. Routledge, 2003. http://dx.doi.org/10.4324/9780203166505-76.

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