That for Which We Stand!

At this time and in this place we are interested in religion in general but the Unitarian Universalist religion in particular.

Churches of all denominations are like political parties. They have similar weakness because they are human organizations. Churches and political parties are both made up of people, people just like us. Churches like political organizations frequently forget all about their platforms or statements of faith. Sometimes they lose sight of their principles and therefore have little reason for existing.

Let us see what happens frequently in the area of politics. A party is organized for a worthwhile, even noble purpose. The officers are selected, the party principles set-forth, and the great objective proclaimed to all the world. Then what happens? It is an old story. The old human equation inches into the situation. Before the people who organized the party become aware of it the party exists no longer for certain noble principles. Its purpose for existing seems to be for the keeping of the machinery in order and of course certain individuals in control. And the primary purpose has become that of self-perpetuation. What has happened to the fine sounding party platform, the noble principles, and the great objectives? You know the answer. The rights and privileges of the individual are forgotten. The national welfare has become subordinated to the will of a few. And the party and those in power live not for the country but off the country.

We might just as well face fact, even though it is unpleasant, that churches, even denominations, frequently sink to this low level. Instead of existing for great purposes somehow or other they get off the track, lose sight of great ideals, and the glory is departed. The only reason for existing seems to be for the sake of keeping the machinery in order, for the perpetuation of out-dated, shop-worn creeds and performances that have long since lost any meaning. Instead of being in the vanguard of progress, these religious organizations become a hindrance even a menace not only to progress but also to the rights and privileges of the individual.

Would that I could say that this similarity of political parties and religious parties were not true! It is true in far more instances than I care to think about. The end is the same in both instances: selfishness, bigotry, intolerance, suppression and even oppression.

We have been told by the members of the medical profession that every person should have medical check-ups. We have been informed that the older we are the more frequent those checkups should be. This is, of course, excellent advice. Every organization should have periodic check-ups. Fifty years ago this year I became the minister of this church, and we instituted periodic reviews of where we had been and where we wanted to go. I am pleased that Harold has kept that process alive.

This of course raises some questions. What is the reason for this church? For what does it stand? What are its principles? Has it any objectives? These questions are important to me, and they are important to you as is evident in the on going vision process.

For what do we stand? What is our platform? Of course, being a church we stand for the adoration, the worship of the highest that we know. Some call the highest that we know the creative spirit, others the holy, the ground of being, and others call it god. Equally important is the service to humanity. We are affiliated with an organization which has for one of its purposes "to affirm, defend and promote the supreme worth and dignity of every human personality, and the use of the democratic method in human relationships." This organization to which we are affiliated was referred to by Gene Pickett in these words, "the UUA is what binds us together. It is a vehicle of our hope." Taking this stand involves certain principles, and we shall consider them briefly, perhaps too briefly, this morning.

The first principle for which we stand is freedom. This is an old principal in pure religion. In saying that we stand for freedom, we mean freedom in every area of life. Freedom cannot be limited and still be freedom. If there is any limitation to freedom, it is the limitation of law, good sense and unselfishness. Whenever I think of this noble principle, I am reminded of what Benjamin Franklin's son was told by the aged Voltaire. The great man of France put his hand on the boy's head and said, "My boy, remember, God and liberty!" Today we use the word freedom, but they can be interchanged in this context. How few there are who stand for this principle today! Not who say they believe it but stand for it, even though thousands have given their lives in its behalf. Again, we stand for freedom. What kind of freedom? Certainly not just for freedom within some creed, or doctrine or book or institution. A short sighted person, or a person with a very limited perspective of the world situation, might ask if there is any need for this emphasis today. Have we not seen what happened in parts of Central and South America? Do we not know what is going on in several areas in Europe, in the Middle East and in much of the continent of Africa? Are we not aware of the curtailing of our liberties here in the United States?

Another principle in our reason for existing, the principle for which we stand is truth, or to seek the truth. And why seek the truth? We seek the truth that we and all people everywhere may be free. We seek it not for its own sake but in order to know the truth about the creative spirit of this universe, the truth about humanity, the truth about this might universe in which we live, and the truth about life itself. If we do not attain an ever increasing knowledge about God, humanity, the universe and life itself, how can we expect to be free? How can we expect to be moral? How can we hope to develop personal character? How can we hope to make human society better than it is at this hour? Now it must be said, lest we forget, that something must be done about this truth for which we stand. It is not an abstract object to be set up like a fetish, an idol, or a symbol in some temple. To do this is hardly sufficient. It might be a dangerous thing to do because the end might be similar to the decay of a political party that has lost its reason for existing. Truth has no particular virtue or value unless something is done about it! It is an increasing spiritual entity. It has to be sought after. And when discovered, something definite and lasting must be done about it.

Still another concept for which we stand is reason, the " free mind principle" that Channing spoke so eloquently about. Although to us reason must be the final authority, it is not just another God to be adored, worshiped or talked about. Reason is a method, the method by which truth may be discovered, "by which the laws of life may be unfolded, by which we may find out what God desires us to be and to do, by which we may seek for other methods that are efficient in leading and lifting up humanity." This is in line with the scientific method. It is the scientific method. Remember it is a method and not an end. It is the means and not the end. Tell me how are we going to find the truth, find out about the creative spirit, humanity and the universe and the basic laws of life if we do not use the method of reason. Is there any idea in anyone's mind why things, why everything, should not be checked and rechecked and verified in the laboratory? "What if certain ideas can not be checked in a laboratory? What then?" somebody asks. The answer: "These things can be checked by experience."

We should never allow anyone or any group to tell us to "accept this idea because we say so. We are in authority and we know best." People who demand we do this are like the Queen in Alice in Wonderland. When little Alice refused to believe that the Queen is one hundred and one years, five months, and one day old, Alice said, "I can't believe that!" The queen replies, "Can't you? Try again: draw a long breath, and shut your eyes." Drawing one's breath and shutting one's eyes in the presence of facts may have worked out very well in Wonderland. But it does not work out in the world of today, a world that must know the truth if it is to continue.

For instance we have an article of faith, a belief, in the oneness of humanity. Now why do I believe that? Do I believe it because the Apostle Paul said it and it is written in the Bible? I do not. Paul might have been only romanticizing when he said that "God has made of one blood, all races of humanity." I believe it because the specialist, the scientist has put it into the test tubes in the laboratory and verified it. I know it is true. Therefore, in the interest of truth and as a moral being, I must work out my philosophy of life on that basis. If other people would do this, we would not have racial prejudice in the world. We would not be bowing before the myth of white supremacy and looking at other children of God in the terms of "lesser worth." Our test of fitness would not be based upon the pigment of a person's skin but the kind of character that one possesses and what one is trying to do for one's fellow human. Now it must be said that "the free mind principle," or reason, is not just another fine-sounding phrase to use in our religious ritual. It is something to work at and follow. The oneness of the race is a truth. It must be followed. Something must be done about it, because it leads to the unity of humankind.

Reason, truth, freedom. What are these three principles to which we claim an obligation? To ask the same question in another way we could ask, if the church claims, as we do, that it is dedicated, organized for, reason, truth, freedom, then what is the church for, what is its reason for being? There is only one answer: the church organized around these three principles is to help people. To help people how? By keeping life on a high level, by holding up what is right over against what is wrong, by extending the helping hand to those in need, by encouraging people in the art of developing good personality traits, by pointing out the way of life Jesus and the prophets demonstrated, by providing the opportunity for the worship of the true, the beautiful, and the good, that we call God.

The need for our help has never been greater. Because we are more fortunate, because much as been given to us, much is required. Help people we must. More over we must want to help, for it is as Dr. Joseph R. Sizoo said, "You cannot stand aloof from the heartache of the world and keep your self-respect. You cannot separate yourself from the hunger of people and maintain your integrity. You cannot pass by on the other side when you see people struggling and dying and suffering and expect to save your soul!" As Frederick May Eliott, former president of the American Unitarian Association, the man who preached my ordination sermon, was so found of saying, "The command to all of us is still "Forward!"

Rev. Bertrand H. Steeves