Includes writings of some of the most influential persons in Universalism's first two centuries.

An updated edition of the classic introduction to the history and beliefs of Unitarian Universalism—from a senior minister of the Unitarian Church For those contemplating religious choices, Unitarian Universalism offers an appealing alternative to religious denominations that stress theological creeds over individual conviction and belief. Featuring two new chapters, a revealing and entertaining foreword by best-selling author Robert Fulghum, and a new preface by UU moderator Denise Davidoff, this updated edition of the classic introductory text on Unitarian Universalism explores the many sources of the living tradition of this ‘chosen faith’.

A Unitarian Universalist minister for more than forty years, David Bumbaugh has taught Unitarian Universalist history at Drew Theological School and at Meadville Lombard Theological School. He is currently Associate Professor of Ministry at Meadville Lombard and Minister Emeritus of the Unitarian Church in Summit, New Jersey. Book jacket.

In this volume Ann Lee Bressler offers the first cultural history of American Universalism and its central teaching -- the idea that an all-good and all-powerful God saves all souls. Although Universalists have commonly been lumped together with Unitarians as "liberal religionists," in its origins their movement was, in fact, quite different from that of the better-known religious liberals. Unlike Unitarians such as the renowned William Ellery Channing, who stressed the obligation of the individual under divine moral sanctions, most early American Universalists looked to the omnipotent will of God to redeem all of creation. While Channing was socially and intellectually descended from the opponents of Jonathan Edwards, Hosea Ballou, the foremost theologian of the Universalist movement, appropriated Edwards's legacy by emphasizing the power of God's love in the face of human sinfulness and apparent intransigence. Espousing what they saw as a fervent but reasonable piety, many early Universalists saw their movement as a form of improved Calvinism. The story of Universalism from the mid-nineteenth century on, however, was largely one of unsuccessful efforts to maintain this early synthesis of Calvinist and Enlightenment ideals. Eventually, Bressler argues, Universalists were swept up in the tide of American religious individualism and moralism; in the late nineteenth century they increasingly extolled moral responsibility and the cultivation of the self. By the time of the first Universalist centennial celebration in 1870, the ideals of the early movement were all but moribund. Bressler's study illuminates such issues as the relationship between faith and reason in a young, fast-growing, and deeply uncertain country, and the fate of the Calvinist heritage in American religious history.

How is a free faith expressed, organised and governed? How are diverse spiritualities and theologies made compatible? What might a religion based in reason and democracy offer today's world? This book will help the reader to understand the contemporary liberal religion of Unitarian Universalism in a historical and global context. Andrea Greenwood and Mark W. Harris challenge the view that the Unitarianism of New England is indigenous and the point from which the religion spread. Relationships between Polish radicals and the English Dissenters existed and the English radicals profoundly influenced the Unitarianism of the nascent United States. Greenwood and Harris also explore the US identity as Unitarian Universalist since a 1961 merger and its current relationship to international congregations, particularly in the context of twentieth-century expansion into Asia.

The Unitarian religious tradition was a product of the same eighteenth-century democratic ideals that fueled the American Revolution and informed the founding of the United States. Its liberal humanistic principles influenced institutions such as Harvard University and philosophical movements like Transcendentalism. Yet, its role in the history of American architecture is little known and studied. In American Unitarian Churches, Ann Marie Borys argues that the progressive values and identity of the Unitarian religion are intimately intertwined with ideals of American democracy and visibly expressed in the architecture of its churches. Over time, church architecture has continued to evolve in response to developments within the faith, and many contemporary projects are built to serve religious, practical, and civic functions simultaneously. Focusing primarily on churches of the nineteenth and twentieth centuries, including Frank Lloyd Wright's Unity Temple and Louis Kahn's First Unitarian Church, Borys explores building histories, biographies of leaders, and broader sociohistorical contexts. As this essential study makes clear, to examine Unitarianism through its churches is to see American architecture anew, and to find an authentic architectural expression of American democratic identity.

A panel of top scholars presents the first comprehensive collection of primary sources from Unitarian Universalist history. This critical resource covers the long histories of Unitarianism, Universalism, and Unitarian Universalism in the United States and around the world, and offers a wealth of sources from the first fifty-five years of the Unitarian Universalist Association. From Arius and Origen to Peter Morales and Rebecca Parker, this two-volume anthology features leaders, thinkers, and ordinary participants in the ever-changing tradition of liberal religion. Each volume contains more than a hundred distinct selections, with scholarly introductions by leading experts in Unitarian Universalist history. The selections include sermons, theologies, denominational statements, hymns, autobiographies, and manifestos, with special attention to class, cultural, gender, and sexual diversity. Primary sources are the building blocks of history, and A Documentary History of Unitarian Universalism presents the sources we need for understanding this denomination’s past and for shaping its future.

Most evangelical Christians believe that those people who are not saved before they die will be punished in hell forever. But is this what the Bible truly teaches? Do Christians need to rethink their understanding of hell? In the late twentieth century, a growing number of evangelical theologians, biblical scholars, and philosophers began to reject the traditional doctrine of eternal conscious torment in hell in favor of a minority theological perspective called conditional immortality. This view contends that the unsaved are resurrected to face divine judgment, just as Christians have always believed, but due to the fact that immortality is only given to those who are in Christ, the unsaved do not exist forever in hell. Instead, they face the punishment of the "second death"--an end to their conscious existence. This volume brings together excerpts from a variety of well-respected evangelical thinkers, including John Stott, John Wenham, and E. Earl Ellis, as they articulate the biblical, theological, and philosophical arguments for conditionalism. These readings will give thoughtful Christians strong evidence that there are indeed compelling reasons for rethinking hell.

The theory of apokatastasis (restoration), most famously defended by the Alexandrian exegete, philosopher and theologian Origen, has its roots in both Greek philosophy and Jewish-Christian Scriptures and literature, and became a major theologico-soteriological doctrine in patristics. This monograph—the first comprehensive, systematic scholarly study of the history of the Christian apokatastasis doctrine—argues its presence and Christological and Biblical foundation in numerous Christian thinkers, including Syriac, and analyses its origins, meaning, and development over eight centuries, from the New Testament to Eriugena, the last patristic philosopher. Surprises await readers of this book, which results from fifteen years of research. For instance, they will discover that even Augustine, in his anti-Manichaean phase, supported the theory of universal restoration.