The Flower Communion, introduced by Czech minister Norbert Capek, is one of Unitarian Universalism’s most beloved rituals. Usually held in the spring, and in many congregations as the last service of the “regular” church year before either recessing for the summer or paring down Sunday services, the Flower Communion holds rich symbolism for our faith communities.

The Rev. Susan Manker-Seale, serving the Unitarian Universalist Congregation of Northwest Tucson, Arizona, preached this sermon about the Rev. Norbert Capek’s life and gifts to our modern Unitarian Universalist faith for their own celebration of this ritual on June 11, 2000. It is a powerful story of a life lived truly, “out loud.”

Capek’s Gift: The Flower Communion

by the Rev. Susan Manker-Seale

We don’t have a lot of Unitarian martyrs. There is Michael Servetus, a Unitarian Spaniard burned at the stake in the midst of the reformation of the sixteenth century for writing his book On the Errors of the Trinity. There is Francis David, Unitarian Bishop of Transylvania, who perished in prison after the Unitarian King John Sigismund died and orthodox views regained power, this also in the sixteenth century. Then, though there has been much persecution toward Unitarians, we don’t hold any more martyrs in popular Unitarian history until we come to the twentieth century and the Czechoslovakian Unitarian, the Rev. Norbert Fabian Capek. Capek was imprisoned by the Nazis for listening to foreign radio broadcasts and preaching freedom. He eventually was sent to Dachau and was gassed at Hartheim Castle in 1942.

Seven of his letters from prison survived. Ten of his eleven children, I believe, survived. He is remembered by his grandchildren, and by the Unitarian congregation he founded, The Prague Congregation of Liberal Religious Fellowship, which numbered in the thousands of members. He is also remembered here in the United States, because every year Unitarian Universalists celebrate the Flower Communion Service, a service Capek created and which, like the flaming chalice symbol of the Unitarian Service Committee, has taken hold in the hearts of our congregations.

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The Rev. A. Powell Davies (June 5, 1902-September 26, 1957) was remarkable in the way he could say and write deeply profound ideas in just a few, well-chosen words. This short piece is from the collection of his writings edited by Rev. Dr. Forrest Church, Without Apology: Collected Meditations on Liberal Religion by A. Powell Davies. In it, an affirmation, and a challenge.

Is This Your Religion?

by Rev. A. Powell Davies (June 5, 1902-September 26, 1957)

We are the consummation of thousands of years of religious history. We are thousands of years that have stripped off superstition and battled with tyranny; thousands of years that struggled to take fear out of religion–to take it right out of human life; thousands of years that have marched, sometimes joyfully, sometimes in agony, toward spiritual emancipation. We are indeed the consummation of something.

Yet in this world of blood and sorrow it is scarcely important, hardly worth mentioning, unless in addition we are the beginning of something, unless our religion is new–the religion that has always been new in every prophet who died rather than forsake it; the religion that has been buried over and over again in creeds and rituals and sacred sepulchers and yet has always come to life; the religion that today is new all over the earth, stammering itself into utterance in every language known to humankind.

The religion that says freedom!–freedom from ignorance and false belief; freedom from spurious claims and bitter prejudices; freedom to seek the truth, both old and new, and freedom to follow it, freedom from the hates and greeds that divide humankind and spill the blood of every generation; freedom for honest thought, freedom for equal justice, freedom to seek the true, the good and the beautiful with minds unimpaired by cramping dogmas and spirits uncrippled by abject dependence. The religion that says humankind is not divided–except by ignorance and prejudice and hate; the religion that sees humankind as naturally one and waiting to be spiritually united; the religion that proclaims an end to all exclusions–and declares a brother-and sisterhood unbounded! The religion that knows that we shall never find the fullness of the wonder and the glory of life untl we are ready to share it, that we shall never have hearts big enough for the love God until we have made them big enough for the worldwide love of one another.

As you have listened to me, have you though perchance that this is your religion? If you have, do not congratulate yourself. Stop long enough to recollect the miseries of the world you live in: the fearful cruelties, the enmities, the hate, the bitter prejudices, the need of such a world for such a faith. And if you still can say that this of which I have spoken is your religion, then ask yourself this question: What are you doing with it?

Source: “Is This Your Religion?” by Rev. A. Powell Davies, as presented in Without Apology: Collected Meditations on Liberal Religion by A. Powell Davies, Edited By Rev. Dr. Forrest Church.

We’ve seen two historical contrasting approaches to a religious viewpoint of the natural world, particularly the theory of evolution, from Rev. Jabez Sunderland and French Jesuit Pierre Teilhard de Chardin, and now we come to the present.

The 2005 report from the Unitarian Universalist Association’s Commission on Appraisal, Engaging our Theological Diversity (very long PDF), also tackled this question. They took statements from current members of Unitarian Universalist congregations, conducted surveys, and looked at Unitarian Universalist publications, and came up with this summary of a typical Unitarian Universalist understanding of the universe.

How Do We Understand the Universe?

from Engaging Our Theological Diversity, the report of the Unitarian Universalist Association’s Commission on Appraisal

One of the primary functions of religion is to provide people with a framework for understanding the physical world and their place in it. The Principle that most clearly expresses contemporary Unitarian Universalist cosmology is belief in the interdependent web of all existence. This guiding Principle fuels much of modern-day UU social justice and advocacy work related to environmentalism, animals’ rights, economic injustice, and homelessness, among other worthy and related causes.

The current UU understanding of an interdependent and interconnected cosmos has evolved from a theology that we can trace back through our Christian roots to the Old Testament book of Genesis. Genesis is the cornerstone for some of the basic cosmology evident in all three Abrahamic faiths (Judaism, Christianity, and Islam): specifically, Genesis 1:24-31 and 9:1-17. The most common interpretations of Genesis hold that human beings are the pinnacle of all creation. We are God’s favored creatures, with everything in creation—all the resources and all the animals—existing for our explicit benefit. Competing liberal interpretations hold that human beings are the custodians of creation, and that our role as custodians invokes great responsibility as well as privilege. Regardless of the interpretation to which one subscribes, both interpretations create a human-centered cosmology—humans are the centerpiece of creation.

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Last week, we read a passage from Rev. Jabez T. Sunderland’s 1902 book, The Spark in the Clod: A Study in Evolution, in which he approached the scientific theory of evolution from a religious standpoint. Today, an opposite approach, where religious ideals are found from a more scientific point of view, in the writings of Pierre Teilhard de Chardin (1881-1955).

Teilhard was a Jesuit priest, but also a scientist, and his ideas were unsuccessfully quashed by the Roman Catholic Church. His primary work, The Human Phenomenon, was written in the 1930s but published after his death in 1955. While he was not himself officially a Unitarian or Universalist, it can be argued that his theology was very much in line with both forms of liberal religion, and informs liberal theology today. A rather comprehensive chapter on Teilhard from the book God and Science, by Charles P. Henderson, can be found here for further reading.

What I find fascinating in this excerpt, on the nature of matter, is Teilhard’s conclusion of the interdependence of all things, from our very atoms.

from The Human Phenomenon

by Pierre Teilhard de Chardin (1881-1955)

Moving an object back into the past is equivalent to reducing it to its simplest elements. Followed as far as possible in the direction of their origins, the last fibers of the human composite are going to merge in our sight with the very stuff of the universe.

The stuff of the universe–that ultimate residue of the more and more advanced analyses of science. To know how to describe it properly, I have never developed the kind of direct and familiar contact with it that makes all the difference between someone who has read about it and someone who has experimented with it. I also know how dangerous it is to take as material for durable construction hypotheses conceived of as only meant to last a day, even in the minds of those who originate them.

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Charles Darwin’s The Origin of the Species was published in 1859, and is still causing furor today, particularly in the relationship between religion and science. As Unitarian Universalists, we strive for a foot in both worlds — allowing science to deepen our religious experiences and our religious experiences to deepen our understanding of science.

Rev. Jabez T. Sunderland (February 11, 1842-August 13, 1936), wrote about this very struggle in his 1902 book, The Spark in the Clod: A Study in Evolution. This excerpt describes his take on the nature of truth, and how advances in science enhanced his understanding of God rather than diminishing it, in direct conflict with traditional religious thought at the time.

Rev. Sunderland, originally a Baptist minister, converted to Unitarianism and served churches in Massachusetts, Chicago, Ann Arbor, Michigan, where he also served as a Unitarian missionary for the American Unitarian Association. His full biography is here.

As with all historical material, you may want to mentally substitute gender-inclusive language.

from The Spark in the Clod: A Study in Evolution

by Rev. Jabez T. Sunderland (February 11, 1842-August 13, 1936)

We have now before us, in brief, the two theories of the origin of the world, which present themselves to modern men asking for acceptance. Is there any question which one we must receive, if we are truth-loving, and care at all to have our beliefs based on realities?

And now we come to the important question of the relative religious influence and value of the two theories.

I know the fact that one is ancient and venerable, while the other is new, and especially the fact that one is contained in the Bible, while the other is not, may seem to give the greater religious claim to the theory of creation found in Genesis.

And yet is the claim necessarily valid? Has God no truth besides that which the Bible contains?Rather, if we are not atheists, must we say that all truth is of God, whether found on parchment or on stone; whether inscribed by pen held by human hand, or by wind and rain and ice and fire on mountain sides; whether written two thousand years ago in Palestine, or to-day on the face of the starry sky above our heads, or of the earth beneath our feet.

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In a religion that draws from many sources of inspiration and learning rather than one chosen scripture, it is the stories that we tell that communicate our Good News. This 2005 message from the Rev. Dr. Kenneth W. Phifer, now minister emeritus of the First Unitarian Universalist Congregation of Ann Arbor, Michigan, gives us four of those stories:

The Stories of Our Lives

by the Rev. Dr. Kenneth W. Phifer

Is there anything more compellingly interesting than a story?

Is there anything of greater importance to our lives than the stories we tell and the stories we listen to and the stories in which we invest our faith?

Life-like or fantastic, ancient or modern, short or long, poetic or prosaic, musical or visual, written or spoken, filmed or signed, stories are a vital part of the human scene. Epics, comedies, tragedies, novels, short stories, grand operas and plays, soap operas, situation comedies, even advertisements, and dozens of other forms of stories fill our lives.

One storyteller observed, “so much of living is made up of story-telling that one might conclude that it is what we were meant to do.”

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Democracy is one of the core values of Unitarian Universalism, embodied in our fifth Principle: Unitarian Universalist congregations affirm and promote the right of conscience and the use of the democratic process within our congregations and in society at large. Since today is the day that citizens of 22 states exercise their right to vote in the Presidential Primary elections, I bring you an essay printed in the January issue of Quest, the newsletter of the Church of the Larger Fellowship, written by the Rev. David E. Bumbaugh, Professor of Ministry at Meadville Lombard Theological School and Minister Emeritus of the Unitarian Church in Summit, New Jersey. Rev. Bumbaugh recalls his experience with the Rev. Dr. Martin Luther King, Jr. that helped him to realize that “we are not required to succeed, or even to be right; we are required to serve the truth as we understand it.”

Enjoy, and don’t forget to vote.

Cherish the Dream

by Rev. David E. Bumbaugh

I suppose that every American of my generation has a “how Dr. King shaped my life” story. Here is mine. I had graduated from seminary in 1964 with a clear idea of the focus and shape my ministry would take. I spent my time reading and reflecting, and crafting sermons which shared the result of that effort with my congregation. Inevitably, in those times, much of my reflection focused on the enormous social issues which confronted the nation— racism, war, poverty. I regarded it as my job to enlarge their sense of responsibility and compassion as people experienced deep and disturbing challenges and changes. But in no sense could I have been considered an activist. Indeed, one of my colleagues, only half kidding, suggested that I was running a spiritual filling station— rounding people up once a week, pumping them full of the holy gas and then, tires and fluid levels checked, sending them out to confront the world, while I stayed home and kept the restrooms clean.

Then came the day that Martin Luther King sent out his invitation to the clergy to come to Selma, Alabama, to help with the drive for voting rights. Now, I knew about the invitation, but I did not for a moment believe he meant me. I had grown up in a community in which we had been carefully taught to avoid attracting attention to ourselves. We had been taught that even when the sign on the door said, “welcome” or “enter,” it probably did not mean us. It never occurred to me that an invitation to the clergy to come to Selma meant me, too. I did not go.

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More “eye-candy” today, as my time is short.

This fabulous mural, titled “400 Years of Living Unitarian History,” is located at the Unitarian Universalist Community Church of Santa Monica, California, and was painted by Ann Elizabeth Thiermann. How many figures can you name?

One of the challenges in a faith that does not profess a specific system of belief is the ultimate question of good and evil. How do we judge moral behavior without a supreme moral authority outside of ourselves? How do we live our values?

The answer is of course multi-layered, and open ended. This excerpt from Ralph Waldo Emerson (May 25, 1803-April 27, 1882) gives us a place to start in an ongoing dialogue.

Emerson is seen by some as the quintessential Transcendentalist, a true “father” of modern Unitarian Universalism. Although he graduated from Harvard Divinity School and was ordained as a Unitarian minister, he left the official ministry after just three years in the parish due to theological and philosophical differences.

He spent much of the rest of his life lecturing and writing, and much of his writing is now online. This snippet comes from one of his earliest sermons, collected at emersonsermons.com, before he left his parish, probably written in the late summer of 1827. His text is a phrase found in I Timothy 5:4, in the King James: “let them learn first to shew piety at home.” His own records show that he preached this message no fewer than 27 times!

As with any material from this time period, you’ll want to engage your internal translator.

from an 1827 sermon numbered “X” by Ralph Waldo Emerson (May 25, 1803-April 27, 1882)

It is the duty of but very few of us to command armies or rule or counsel nations. If we therefore keep our virtue in store till it find a field which we shall think worthy of its action it will wait long, or rather it will never exist for virtue exists only in action.

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What better way to acknowledge the great Rev. Dr. Martin Luther King, Jr. who the nation honors today, than in his own words?

Dr. King spoke to the 1966 Unitarian Universalist General Assembly in Hollywood, Florida, as the distinguished Ware Lecturer. His remarks are very long, so I reprint only a segment here. The entire address can be found on the UUA website.

For some context, the Montgomery Bus Boycott was in 1955-56, the “I Have a Dream” speech was delivered on the Washington Mall in 1963, and the Nobel Peace Prize was awarded in 1964. At the time of this speech, the Civil Rights Act had been in place for not quite two years, and the Voting Rights Act for not quite one year. Dr. King was tragically killed almost exactly two years later.

Note: I have added some paragraph breaks to make this easier to read.

from the Ware Lecture to the 1966 Unitarian Universalist Association

by the Rev. Dr. Martin Luther King, Jr.

Another thing about this philosophy [non-violence] which is often misunderstood and that it says that at its best the love ethic can be a reality in a social revolution. Most revolutions in the past have been based on hope and hate, with the rising expectations of the revolutionaries implemented by hate for the perpetrators of the unjust system in the old order. I think the different thing about the revolution that has taken place in our country is that it has maintained the hope element and at the same time it has added the dimension of love.

Many people would disagree with me and say that love hasn’t been there. I think we have to stop and talk about what we mean in this context because I would be the first to say that it is nonsense to urge oppressed people to love their violent oppressors in an affectionate sense. And I’m certainly not talking about that when I talk above love standing at the center of our struggle. I think it is necessary to see the meaning of love in higher terms. The Greek language has three words for love – one is the eros, another is the word filio, and another is the word agape. I’m thinking not of eros, or of friendship as expressed in filio, but of agape, which is understanding, creative, redemptive good will for all men, an overflowing love which seeks nothing in return. When one rises to love on this level, he loves a person who does the evil deed while hating the deed. I believe that in our best moments in this struggle we have tried to adhere to this.

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