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UUA-GROWTH OF A NEW RELIGIOUS VOICE

Re-energized by union, the UUA emerged in the turbulent Sixties as a vibrant voice for liberal religion. The developing Civil Rights movement and its aftermath challenged the movement like nothing since pre-Civil War abolitionism. Through the 50's Unitarians and Universalists alike were deeply engaged in support for Civil Rights. Scattered and small churches of both denominations throughout the South were often lonely outposts of toleration and inclusion. Both denominations and the new Association reached out to Blacks. Outstanding among Black U.U. voices was Dr. Whitney Young, Jr., long time leader of the Urban League.

Unitarian Universalists rose to their greatest challenge in Selma, Alabama in 1965. Responding to the brutal repression of voter rights demonstrators and the murder of Jimmy Lee Jackson, the Rev. James Reeb was among UU ministers responding to a call from Dr. Martin Luther King to bear witness in Selma. On the evening of his arrival he and two other UU ministers were attacked with baseball bats. Reeb died two days latter. Upon hearing word of the attack the Board of Trustees meeting in Boston adjourned their meeting and reconvened the next day in Selma. A call went out to all clergy to join Dr. King in a giant protest march. Led by UUA President Dana Greeley over half of all active UU clergy responded and joined on the march at the Raymond Petis Bridge. A few days latter on a march from Selma to the state capitol of Montgomery Viola Liuzzo, a UU lay woman from Detroit, was shot and killed while driving black volunteers.

The UUA commitment to Civil Rights drew increasing Black membership and participation to the denomination. But as a minority in a predominately white denomination they sometimes felt marginalized. By the end of the decade some Blacks and their allies were pressing a list of non-negotiable demands. In the ensuing struggle many Blacks left the denomination.

The Vietnam War also caused internal dissention. Anti-War sentiment was strong among many UU's. In 1965 a giant anti-war banner was unfurled from the Beacon Street headquarters of the UUA. General Assembly resolutions opposed the war and many congregations were intensely active. Others however were opposed to the anti-war movement or its perceived excesses. Some congregations and many individuals left amid acrimonious charges and counter charges.

By the early 1970's the UUA was declining in both congregations and individuals. Finances were so shaky that many of the organization's international relations and outreach programs had to be cut. Some saw the ultimate demise of organized liberal religion in America. Two developments in the '70's and '80' would revitalize Unitarian Universalism and usher in a new period of excitement and growth.

The first of these developments was the transformative power of women. Both Unitarianism and Universalism had been early leaders in support of women's rights. Both denominations were among the first to ordain and settle women ministers. Members of both took leading role in the movement for Women's suffrage. Conservative Unitarian leadership by early Twentieth Century, however, opposed the ordination of women and erected every obstacle to their success. By 1970 less than 2% of active UU ministers were women and most of them were confined to roles in religious education. But women had always played an important part as lay leaders. Now they mobilized that power at annual General Assemblies and at District Meetings to demand change. They pressed successfully for gender inclusive language in hymns, worship materials, and educational curricula. They formed study and action groups in congregations across North America. They pressed for equal opportunities in seminaries and in ministerial settlement. Slowly, not without struggle, they transformed the denomination. Their input was critical to the adoption in 1985 of the new UUA 7 Principles, which have been so successful in uniting diverse UU's around a few basic understandings. A succession of strong women in the position of UUA Moderator transformed that office to an active lay leadership post in close cooperation with the UUA President. Finally, in 2000 the UUA became the first denomination in the United States with more than 50% women clergy.

The other development was rising ecological awareness. Facing increased evidence of impending ecological disaster, many UU's resurrected Transcendentalism's traditional reverence for nature. Reverence for "the interdependent web of existence of which we are all a part" became enshrined in the UUA Principles. This new understanding not only engendered action on the part of UU's like support for recycling and active stewardship of earth, water and air, but also fostered a renewed sense of spirituality, long dormant during the ascension of Humanism. Drawing on eastern religious traditions, particularly Buddhism and Taoism, as well as European earth centered traditions, and Native American spirituality, UU worship has deepened. Earth centered spirituality, including Wicca and other forms of pantheism and paganism have become acknowledged sources of inspiration along side Jewish and Christian teachings, transcendental awareness, humanism and other world religions.

Energized by these new developments the UUA reversed its decline and began a period of solid growth in the Nineties. Not only was the decline in participating congregations reversed as new societies opened regularly often in areas previously undeserved by UU churches in the South and West, but average membership in congregations and church school enrollment all have climbed. What had been a graying movement with average age in the 50's was successfully attracting young families eager to find a satisfying but non-dogmatic spiritual home.

Recent years have also brought UUA churches to the forefront of struggles for diversity and inclusiveness. Stressing the First Principle of the "dignity and worth of each individual" the UUA has reached out in affirming ways toward Gays, lesbians, and transgender people who are often excluded from other religious communities. Gay clergy have long been welcomed to ordination and same sex commitment or wedding services are routinely performed in UU churches. The UUA has even confronted the Boy Scouts over their anti-homosexual exclusiveness. The Welcoming Congregation has become a popular program certifying congregations for meeting the needs of Gay and lesbian people.

The UUA has also begun again to address the difficult issues of race. UUA General Assemblies have affirmed the goal of becoming explicitly anti-racist. Although sometimes controversial in its methods, the Journey Toward Wholeness is a program designed to help congregations come to grips with racial issues. Lately the UUA, long dominated by upper middle class and professional people, has begun to explore issues around social class and economic justice that promise to further broaden its appeal.

As in the past Unitarians and Universalists in the Twentieth Century have contributed widely to the arts, literature, science, and public service. A few of the notables include poets T.S. Elliot, Carl Sandburg, e.e. cummings, Sylvia Plath, Keneth Patton, and Marge Piercy; statesmen William Howard Taft, Senator Paul Douglas, Adlai E. Stevenson, Elliot Richardson, and Defense Secretaries William Perry and William Cohn; architect Frank Lloyd Wright; scientists Luther Burbank, Linus Pauling and Buckmaster Fuller; musicians Robert Shaw, Malvina Reynolds and Pete Seeger, actors Paul Newman and Michael Learned; and writers Ray Bradbury, Norman Cousins, Robert Fulghum, Rod Sterling, Kurt Vonnegut, and Dan Wakefield.

Unitarian Universalism enters the Twenty-first century with a history that reaches back to the dawning years of Christianity, yet is only 40 years old as an organization. Its story is constantly changing, evolving and unfolding as it is driven by the human need for conectedness to the divine and for greater understanding. Its future lies in the limitless possibilities created by that same quest.

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