Many different paths lead individuals to Channing Memorial Church. There are life-long members who first entered these doors as children and continue to find a religious connection as adults. There are Unitarian Universalists who have moved to this area and found a new church home here. There are parents who came looking for religious education for their children who also discovered spiritual nurture for themselves. Oftentimes, when the path of life is most tenuous when someone is entering into a committed relationship or struggling with illness or going through a divorce or grieving the death of a loved one, during such a time of transition steps often lead to the church door. There are also those among us who come out of curiosity simply wondering what this is all about and whether they belong.

No matter which path led you to Channing Memorial Church today, you came with no thought that you might be interfered with or turned aside. Most likely, it never occurred to you that someone might prevent your attendance at church. When you arrived, you found the sanctuary doors open without a thought that they might be closed. On the other side, you found a warm greeting and joined with others in this house of worship. No matter what your level of experience, you were given an order of service and were able to select your own seat in whatever pew you desired. Together we join in the forms of worship: standing, sitting, common speaking, meditation, and singing. Some people may be strangers to us but no one blocked their entrance at the door. In fact, we openly invite them to join our congregation if they so choose. To become a member is to join an institution with a structure of governance and a connection to the regional District of churches and in Association with the wider Unitarian Universalist movement.

This form of religious freedom is so basic that it is taken for granted. Not only are you free to attend and belong to Channing Memorial Church, we are a democratic body and so as a member of the congregation you are encouraged to actively participate in its governance. Although we seldom reflect upon it, Channing Memorial Church is free to exist. Merrimon Cuninggim, in his book Freedom's Holy Light, points out that "We even take for granted that the doors of the rival and similar institution down the street will also be open, and that there will be some who direct their feet to that sanctuary. We make no protest about this, for without giving it a thought we know that those people have the same liberty to attend, and that church has the same right to exist, that we assume for ourselves and our church".

Rhode Island has long been a place of religious tolerance. Newport itself was the home of the first Jewish Synagogue in America. Roger Williams was an advocate for religious freedom. Under the leadership of John Clarke, this region became known as a safe place for the practice of worship. Many people of faith sought refuge here when they were oppressed for their religious views in other colonies. Even so, the freedom of worship that we take for granted today is no shallow right. As in this morning's responsive reading, we must be "conscious of the sacrifices and needless deaths that have been the price of our freedom" and "conscious of the continuing threat to life and liberty."

As Unitarian Universalists, we trace our religious roots to 17th Century Europe. At that time, there was a great deal of social and political unrest. Along with the rise of literacy, people began actively searching for an explicit faith. This period that is now referred to as the Radical Reformation led to innovations in the structure of church governance and in the nature of religion itself. You see, as people learned to read, they were able to encounter the Bible first hand without the interpretation of the clergy. Protestants had already resisted the use of Latin as a veil preventing direct understanding by the laity.

Our religious forebears, known as the Anabaptists, noticed through reading the Bible that in its pages only adults are mentioned as being baptized. This observation caused them to question the common practice of infant baptism. Instead, they felt that Christian faith was a matter of conscience that only adults were able to profess. The practice of adult baptism was considered as heretical by the authorities and many Anabaptists were killed, imprisoned or forced to worship in secret.

The Radical Reformation brought about a major shift in the forms of ecclesiastical and social organization. Tradition held that the citizens of a territory would follow the religion of the ruler. All citizens were required to pay taxes to support the local government and the local parish without exception. The reformers brought about a major change with their assertion that faith was a matter of personal decision. Eventually, this led to the separation of church and state. Instead of the predestination and territorialism of the right wing, reformers asserted that religion is an exercise of free will.

In 17th Century England, some religious groups developed new models of church governance. The reformers rejected the prevalent concept that the cosmos is a hierarchy ultimately controlled by priest and monarch. Their alternative was radical laicism. That is, it was the lay person's church not to be controlled by the clergy. This form of religious organization dispersed authority to allow for wider participation. Now, every member had the right and responsibility for shaping policy.

In creating new religious structures, the reformers were considered a threat to the Commonwealth. Beside the challenge to the political system, the Radical Reformation also changed the very concept of humanity in relationship to God. Authority was no longer seen as the sole possession of the clergy. Authority was broadened to include the religious community itself and the power lay with the whole congregation instead of authoritarian rule from the top down. This shift in power arose from the theological belief in the "Freedom of the Spirit" that every person as a child of God has his or her own individual conscience, and the Holy Spirit is available to them. The idea of equal worth, equal access to the Holy, and broadened participation are the roots of liberal religion and the seeds of democracy itself! Since the Reformation, all members may approach the altar not just the ordained. In the words of theologian James Luther Adams, a church with congregational polity consists of "the priesthood and prophethood of all believers".

At its core, the Radical Reformation was a protest against ecclesiastical and political pecking orders. What exactly is a pecking order? Yes, it does have something to do with chickens! As it turns out, like human beings, chickens form social organizations too. Biologists have conducted studies to try to understand animal behavior. If you place a group of previously unacquainted chickens together, they will form a tightly structured flock within a day. Here's a description of the social organization: "At the top is one chief hen who by dint of pecking the other hens has established her prestige: she is able to peck any other hen and none other dares to peck back. Immediately beneath her in pecking rank will be three or four hens who are second in command; they have established their power and 'right' to peck all the other hens in the yard except Number One. And then gradually the hierarchy broadens out to hoi polloi, the common hens, who may be pecked by any of the higher echelons but may not peck back. Food and other privileges become accessible in accord with these rankings". [JLA p.308] Somehow it is easier to see the injustice of such a hierarchical structure when I consider one fat hen pecking other chickens around.

The 18th Century Enlightenment critiqued authoritarianism and intolerance with the same fervor of the 17th Century Reformation. However, the emphasis changed from the workings of the Spirit to the use of Reason as a guide. With the Enlightenment came the belief in the perfectibility of humanity through progress. Self-determination was made possible through freedom of inquiry. This led to a positive view of humankind and the world. By following the individual conscience and through the application of reason, humanity would ultimately liberate itself from structures that impede freedom. A follower of the Enlightenment would assert that by nature humankind is far more sophisticated and just than a flock of chickens.

Enlightenment thought directly influenced the advent of American Democracy. The religiously based perspective places a basic trust in humanity and our capacity for and right to self-government. The shapers of the Constitution of the United States of America were all men of faith who were deeply committed to the ideals of religious liberty. The principles of Enlightenment thought are apparent in the Declaration of Independence itself. "We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable rights, that among these are life, liberty and the pursuit of happiness. That to secure these rights, governments are instituted among men, deriving their just powers from the consent of the governed."

This morning Wirt Thayer read for us the words of Abraham Lincoln. In a passage entitled "The Idea of Democracy", Lincoln exposes our natural inclination to shift our share of the burden instead of taking on our common responsibility and he reminds us that Americans have a moral imperative to participate. Once more, hear the words of President Lincoln:

Freedom entails adjustment. In order to keep liberty alive, we must be advocates of the rights of others as well as our own. The process of give and take is a testament to our desire to live with others in peace and good will, no matter what the differences among us. This is why in this morning's reading John Milton emphasized the importance of arguing freely. He asserts that like the body, faith and knowledge thrive by exercise.

What do we, as Unitarian Universalists believe that our faith demands? Our religious values are influenced by the Radical Reformation and Enlightenment periods as well as the founding principles of this country. Religious fellowship does not require uniformity of belief. We are empowered as individuals to make choices about theology. In the face of Mystery, our devotion is not to conform to an institutionalized system but to develop our own set of beliefs and practices based upon experience. Within a religious community we are reminded of the diversity of perspectives so as not to become authoritarian in our own. Both the individual and the community are enriched by dialogue characterized by mutual respect.

As the Election approaches, let us remember the people who worked to secure our freedom. Many Americans are disillusioned by the current system of government. The truth is that there are many forms of freedom that we simply take for granted. When Tuesday comes, let us exercise both our faith and knowledge daring to do our duty as our conscience dictates. Democracy is a lifelong spiritual practice. As Unitarian Universalists, we covenant to affirm and promote the right of conscience and the use of the democratic process within our congregations and society at large with the goal of world community with peace, liberty and justice for all.

References:

Adams, James Luther, An Examined Faith- Social Context and Religious Commitment. Boston: Beacon Press, 1991.
Cuninggim, Merrimon, Freedom's Holy Light. N.Y.: Harper & Brothers, 1955.