Showing posts with label Theology. Show all posts
Showing posts with label Theology. Show all posts

Sunday, January 19, 2020

Gems - Basic Theological questions

Today we begin a feature on UU A Way Of Life, tagged "Gems." Gems are articles previously published on UU A Way Of Life which still have value for consideration. This first "gem" was published on 01/15/09, ten years ago. It was about the questions which a UU theology should address. I don't think much work has been done on this is the last decade. If anyone knows of any books, articles, videos which address these fundamental theological concerns, please leave the titles in the comments.

The existential questions people want answers to are:
  1. Why was I born?

  2. What is the purpose of my life?

  3. What happens to me when I die?

  4. Why is their suffering in the world?

  5. Why do these hurtful things happen to me?

  6. How can I deal with troublesome and hurtful people?

  7. How can I best raise my children?

  8. What do I owe my parents, siblings, other family members?

  9. How do I assist my children in coming of age?

  10. What is commitment and how do I honor my vows?

  11. Why do I make mistakes and screw up?

  12. How do I give forgiveness to others and obtain forgiveness for myself?

  13. What do I do about injustice?

  14. What is the best way to live life? How do I do it? How do I help others?

  15. How does one find right livelihood, good work?

  16. What is the purpose and proper use of sex?

  17. When I am discouraged, depressed, and despairing, why should I go on?

  18. How can I celebrate and enjoy the happiness in my life?

  19. How do I die with peace and help others die with peace?
In my mind, any religion, any theology that can answer these questions is a winner. And what we want more than anything as human beings is to make sense out of it all. That's what a good theology does, it gives us answers to life's biggest questions, and this is what UUs and all human beings want.

A good theology is a model, a cognitive map, that explains life to us. It tells us how things are and how they ought to be. It validates, it inspires, it provides purpose, meaning, and motivation. It explains our experience to us.

A good theology, more than anything else, is useful. It helps us lead our lives in the most fulfilling and satisfying ways possible. It is more than a philosophy because it facilitates relationship between the self and the transcendent and it is in the facilitation of this relationship that theology earns its money, demonstates its value, provides its benefit as a worthwhile discourse.

Saturday, September 25, 2010

Radically realized eschatology in everyday language.

"As Unitarian Universalists we are not trying to get people into heaven but heaven into people."

Rev. Kaaren Anderson
First Unitarian Church
Rochester, NY

Thursday, July 8, 2010

Moving from opaqueness to transparency with time

We never have enough time.

"I can't right now, I don't have enough time."

There are never enough hours in the day.

"I ate lunch at my desk so I could continue to work on the report. I just grabbed a quick bite."

"I'm exhausted, I ran around all day."

Time in this sense is chronos (chronology) a series of activities, tasks, and events. We feel like the hamster on the wheel running nowhere.

Time is of our own making. We make time by comparing this to that, then to now, now to tomorrow. There is no such thing really except in our consciousness.

Time stands still. Where did the time fly to? I loss track of the time.

The past is gone, tomorrow is yet to come, that's why they call now the present.

What about special time, kairos? Kairos is blessed time. It is a time of grace. It is the time when the past, present, and future merge into the present moment, the now.

When we move from chronos to kairos we move from opaqueness to transparency.

In Unitarian Universalism we are offered the opportunity to embrace what Rebecca Ann Parker calls a radically realized eschatology, a realization that we are living in sacred time right now. It is a life of gratitude for the goodness we have not the deficiencies we don't have.

Time stands still and we become aware of kairos when we realize that we were never expelled from the Garden of Eden and some preachers claim, but we live in the garden that is fouled by our own lack of awareness and greed for more more more. It is the anxiety over lack rather than appreciation for our abundance that has led humans to create their own hell.

Jesus told us repeatedly, "If you only knew how much your Father in heaven loved you". Jesus never condemned people for being sinners but He became very upset over their lack of faith - "Oh ye of little faith!"

We can live in chronos or in kairos. People get so caught up in chronos that they become workaholics and become sick from the stress. Moving to kairos is the step in spiritual formation which indicates a growing up as compared to growing old.

There is a tremendous interest these days in mindfulness. There are many self help books both in the religious section and the psychology section on it. Mindfulness is the movement toward kairos.

The movement, in spiritual formation, from chronos to kairos, is the movement from hell to heaven on earth.

Wednesday, July 7, 2010

Moving from opaqueness to transparency with nature

Father Henri Nouwen writes in his book Spiritual Formation that the spirit in us moves during our lives. It moves from here to there. If we are aware we can steer it.

The first such movement is from opaqueness to transparency. He says this movement occurs for us in nature, time, and with people.

In order to move from opaqueness to transparency we must adopt an attitude of not knowing. We must give up the ego and the need to be right. We must develop an attitude of curiosity which will lead to wonder, awe, and reverence.

Nature is not ours to possess but rather a teacher to educate and inspire us in developing a right relationship with ourselves and the world around us. When we try to possess, control, manipulate, exploit nature and spiritual opaqueness develops and we loose our way. We become destuctive to the interdependent web around us and to ourselves. In our ignorance we foul our nest, poison our world, and degrade the holy.

A river should run free, clear, and sing, not be the septic tank for our waste. Trees should grow and convert carbon dioxide into oxygen and provide shelter to the birds and shade for us humans not be cut down for timber.

Air is for breathing not for the landfill for our toxic fumes and smoke.

Unitarian Universalism's seventh principle  asks for respect for the interdependent web of all existence of which we are a part. UUs are open to being educated and inspired by nature. UUs as compared to fundamentalist Christians do not believe that nature is to be dominated by human beings and possessed by them, but rather to be respected and inspired by nature. UUs believe that God speaks to us through nature. In a sense God is nature and through the corporal world teaches, inspires and motivates us all the time.

As we let nature teach us, inspire us, motivate us we move from opaqueness to transparency. We see the world in its mystery and luminosity as something we are blessed by. The right relationship with nature which leads to transparency is life giving and fills us with mystery, awe, reverence, and love. We realize that we are loved by God and the world and we gently take care of her in a tender, grateful, and harmonious way.

Tuesday, July 6, 2010

Source of suffering is lack of awareness

John: So Dave, have you come up with any further ideas about a UU theology?

Me: Yes, John, I've given it a lot of thought. It seems to me that the first step in a UU theology is to explain suffering and I think I've got it.

John: What?

Me: Well, the Christians say it is sin, and the Buddhists say it is attachment, and I think it is lack of awareness, ignorance. People are stupid, idiots.

John: That's a tough sell. People don't like to be told they are stupid.

Me: I know, but they are. They lack self awareness; they don't understand what makes them tick; they don't understand their own emotional functioning, let alone the emotional functioning of others or the systemic dynamics of interpersonal functioning. Until they understand themselves, and others, and the systems in which they participate they are doomed to not being able to manage them effectively. The seventh principle of Unitarian Universalism is the respect for the interdependent web of all existence of which we are a part.

John: Right. I see what you're saying. What do you do about that?

Me: We need to develop practices and teach people how to be reflective - how to reflect on their own experience and learn from it. In the secular world we call this psychotherapy. In the religious world we call this pastoral counseling or spiritual direction. Every person is his/her own theologian but he/she needs help. You can't just develop your own theology on your own, you need a sounding board, feedback, and coaching.

John: Is there such a thing in Unitarian Universalism?

Me: We have small group ministry and there are other attempts to provide this kind of assistance but it is not institutionalized. It is not sacramentalized. It's need to be. It's kind of like AA where everyone who wants to work the program needs to find a sponsor. The more advanced members of AA who have achieved some years of sobriety act as mentors to the newcomers or people who have been in the program a while and need someone to talk to. What if we had sponsors in Unitarian Universalism and this became a common practice? A sponsor is a person who is willing to help a seeker in  his/her spiritual formation, his/her faith journey. I know a couple of people I would like to be my sponsor, but I don't know how to ask because they are not familiar with the idea as I have outlined it.

John: So what you are saying is that a UU sponsor is a person who would help a person become more aware? The sponsor would help the sponsee grow in spiritual  depth and become more aware of the interdependent existence which we all share with one another?

Me: Yes. and as the person grows spiritually, he/she  would find themselves becoming more loving and compassionate and would want to be of service to the community and the world.

John: So the key is growth in awareness?

Me: Exactly.

John: Can you measure how aware someone is?

Me: Descriptively yes. Quantitively, I don't think so.

John: What do you mean?

Me: In the 60s we had an expression. We would say, "that person has their shit together." or "I'm getting bad vibes or good vibes from that person." People who are aware are at peace, self sufficient, know themselves and can take a clear position and stand on things, are a non-anxious presence in their relationships. They are perceptive, can read other people and the signs of the times. They are very honest and have impeccable judgement. I could say more but I'll come back to this later.

John: Okay. Thanks. Can we talk again in a few days?

Me: Absolutely. This conversation is very interesting.

This is article #2 in a series in UU theology.

Saturday, July 3, 2010

Winning the hearts and minds of the people

John: Have you noticed how many new churches there are growing up around us?

Me: Yeah, they're everywhere.

John: I don't understand it. What are they selling, hellfire and brimstone?

Me: No, they are selling hope. People are really hurting these days with the economy, unemployment, the rapid changes in society. They are hearing about terrorists around every corner and global warming. They are realizing that their kids are going to have it tougher than they did and they feel scared and a little guilty.

These new fundamentalist churches have the answer for why there is evil in the world. It is sin. People get this. The problem is with THEM and not US because we have Jesus. This is very comforting to people. It lowers their anxiety. And what do we UUs have to offer?

John: Not much.

Me: Psychobabbel. We got nothing. No Jesus, no Buddha, no bible, no answers. We essentially say, "There is no answer and whatever answer there is you have to figure out yourself". It's every dog for himself or join our little group and we will commiserate together.

John: Gee, no wonder our denomination is dying.

Me: Yeah we haven't got much going for us, at least in the eyes of the unconverted.

John: Dave, you aren't helping at all. Are you saying there's no hope for our new church in Brockport?

Me: It's a huge, huge challenge. Without a book, without a God, without much of tradition, how do you attract, engage, and retain people?

John: I have no idea.

Me: Well, our goal is not just to increase our numbers in and of itself. Our goal is to make a difference in the world. To create and describe a faith that is life giving, life supporting, life enhancing, that contributes to the common well being of all living creatures, our planet and the universe.

John: Really?

Me: Of course, why else would we be doing this?

John: What is that faith that you are talking about?

Me: I am not sure that the Unitarian side has much to offer, but the Universalist side sure does. We believe in the universal salvation of all people. We sink or swim together. Our Universalist faith has a lot to offer. We just need to more specifically articulate it. How do we deal with the evil in the world? What is a responsibility for each other? How do we work together for the common good? How does our faith engender hope in the face of fear and discouragement, hate and jealousy?

John: Okay. And so, what do we need to be doing?

Me: We need to develop and describe a theology of hope, a theology which outlines how one overcomes evil and creates grace.

John: Like what?

Me: Good question. I have to think about it. Let's get together again in a few days and talk more about it?

John: I'd like that.

This is article #1 in a series on UU theology.

Sunday, May 9, 2010

Don't worry, be happy - Bobby McFerrin or Hosea Ballou?

Hosea Ballou is an interesting minister who was a pioneer in the Universalist movement in the late 1700s and early 1800s. He is covered in the Tapestry Of Faith Program For Adults as the first UU theologian studied.
Ballou, in reaction to the Calvanist doctrine of the day, believed and preached that everyone deserves to be happy. This is not a new idea but in the historical context of colonial America it was startling contrast to Calvanist preaching of hell fire and brimstone and predestination.

Hosea Ballou wrote in his A Treatise On Atonement:

I know it is frequently contended that we ought to love God for what he is, and not for what we receive from him; that we ought to love holiness for holiness' sake, and not for any advantage such a principle is for us. This is what I have often been told, but what I never could see any reason for, or propriety in. I am asked if I love an orange; I answer I never tasted of one; but I am told I must love the orange for what it is! Now I ask, is it possible for me either to like or dislike the orange, in reality, until I taste it? Well, I taste of it, and like it. Do you like it? says my friend. Yes, I reply, its flavor is exquisitely agreeable. But that will not do, says my friend; you must not like it because it its taste is agreeable, but you must like it because it is an orange. If there be any propriety in what my friend says, it is out of my sight. A man is traveling on the sands of Arabia, he finds no water for a number of days; the sun scorches and he is exceedingly dry; at last he finds water and drinks to his satisfaction; never did water taste half so agreeably before. To say that this man loves the water because it is water, and not because of the advantage which he receives from it, betrays a large share of inconsistency. Would not this thirsty traveler have loved the burning sand as well as he did the water if it had tasted as agreeably as did the water? The sweet Psalmist of Israel said, "O taste and see that the Lord is good." And an apostle says, "We love him because he loved us first." What attribute do we ascribe to God that we do not esteem on account of its advantage to us?

Today with the advance of secularism and the Positive Psychology movement and our materialistic consumerism, Americans hear constantly that they not only deserve to be happy but they can be happy if they buy this product and/or partake of this service. Advertising barrages people with messages about what can make them happy. It leaves no doubt in the modern mind that people are suppose to pursue their own happiness and, even further, are entitled to it. It has become the American way according to our secular faith.

So what does Ballou's theology have to offer people in our secular society where the pursuit of happiness is not only expected but is everyone's constitutional right?

Perhaps it is not that they deserve to be happy, people accept this as a given unlike in Ballou's time, but rather what will make them happy. More stuff probably won't do it. More entertainment, more power, more sex, a better figure, lots of money helps, but isn't ultimately going to cut it.

What will make a person spiritually happy?

I am not sure what Ballou would say, but it seems that it is something to do with the experience of the transcendent. Ballou would say that it is not knowing about the transcendent, but the actual experience of the transcendent which will make a person happy. I don't know if Ballou has suggestions for how to experience the transcendent? Does anyone know?

Wednesday, November 25, 2009

What is liberal Christianity? Check out Boston Unitarian

Boston Unitarian has a wonderful article today, Wednesday, 11/25/09, on James Freeman Clarke's view of liberal Christianity. It is well worth reading. You can access it by clicking here.

We affirm and promote the inherent worth and dignity of every person

I am not a theologian. I have no theological training (which may be a good thing) but I have encouraged by our Unitarian Universalist tradition to engage in a free and responsible search for truth and meaning.

We live in a world which makes it sport in reality as well as virtually to hunt and kill other people. Torture and extradordinary rendition has become acceptable practices by our government. Eliminating women's reproductive right to choices and discriminating against immigrants, homosexuals, and liberals is not only tolerated, but promulgated daily from our hate talk radio.

At a more personal level, divorce, child maltreatment, the expression of contempt and disdain in music, and the arts is considered acceptable and entertaining.

"Anger management" has become the new panacea for bad behavior. Impluse control and civility are a thing of the past.

Models for forgiveness and repentence have fallen into disuse at a national level as well as a personal level.

What role does Unitarian Universalism have in all this?

There is no theology of sin, repentence, or explanation for the evil which abides in each of us and in our relationships and yet it is endemic. With no explanation for this, no theology or theodicy to explain it, Unitarian Universalism is doomed to never become a world class religion which can serve human kind because it overlooks the primal problems with our human nature.

If we as Unitarian Universalists believe in the inherent worth and dignity of every person how do we explain the evil things we do, the suffering we endure and inflict on others, and the way to manage this to minimize its impact or eliminate it from our nature?

Please share your ideas.

Wednesday, January 28, 2009

Teach Us To Pray


On Sunday, January 25, 2009, Boston Unitarian had a post quoting Rev. Foote on the transformational power of the Lord's prayer. I recommend it to you and you can access it by clicking here.

BU's post has me thinking about the transformational power of prayer. Do you think Unitarian Universalism has a good theology of prayer?

Prayer it seems to me is instinctual especially in times of crisis and in time of great joy. The disciples ask Jesus, "Teach us to pray." If someone asked you as a Unitarian Universalist, teach me to pray, what would you say?

People who forgive refuse to be defined by injustice


Stephen Gaskin says that forgiveness is getting straight with people. I think he is on to something. I also think there is something more to it that just getting straight.



Forgiveness is many things. True forgiveness is a decision on the part of the victim to put the unjust behavior of the offender into context. Forgiveness requires a perspective and attitude that humans have a hard time cultivating and rising to. Our primitive reptilian brain wants vengeance, retribution, to kill or eliminate the perpetrator of the injustice against us. To overcome these powerful, primal instincts takes tremendous self awareness, courage, patience, understanding, love, and in a positive way, self abnegation in the sense of being able to rise above the hurt, the pain, the indignity, the lack of respect which injustice entails.



Forgiveness does not give up accountability. Forgiveness is not the same thing as pardon or reconciliation. Unjust behavior has consequences, it sets loose a karma in the world which cannot be recalled but can be redeemed. Reconciliation may not be desired by the victim or the perpetrator and yet forgiveness, peace in one's heart, can still be attained.



The victim forgives first and foremost for the benefit of oneself and only secondarily for the perpetrator and others.



Forgiveness is a power we all have to live happy and free instead of bitter and depressed defined by the injustice perpetrated against us. People who forgive refuse to be defined by injustice and victimhood. They realize they are much more than that. They realize they are beloved children of God in spite of how they have been treated by ignorant and dysfunctional others.

Monday, January 26, 2009

Where is Jesus and Buddha when you need them?


I am reading Richard Rohr's book Hope Against Darkness which he wrote with John Feister.

In the opening chapter, Chapter one, "The Postmodern Opportunity" he says some interesting things like, referring to Stephen Carter, "He says there's no belief in anything except power, possessions, and presige in America, while a religious fascade is kept up." p.7

A little further down on the same page he says, "In a market-driven culture like ours, things no longer have an inherent value, but only an exchange value. 'Will it sell? Will it win? Will it defeat the opponent?' These are the first concerns, and sometimes the only concerns of the market mind." p.7

And then he says, "The 'temple' of creation has then become a place of mere buying an selling. No wonder Jesus was driven to rage at such a scene, and consciously made 'a whip out of cord' to drive it out(see John 2:15)." p.7

"Once we lose a sense of inherent value, we have lost all hope of encountering true value, much less the Holy." p.7

I would seem to me that if Unitarian Universalism is to be relevant and meaningful in the postmodern world it must develop a theology of reverence for the inherent value of creation. Frankly, I don't see it. During my experience at PMUC, it was strikingly absent, and for over 35 years they have been operating on their savings and historic building with pulpit fills. The congregation has slowly died off and with the recent departure of alienated congregants, it is almost moribund with only about 15 pledges to provide less than adequate resources for continued operation.

Reading the debates of the UUA Presidential candidates also strikes me as very sad as rather than exercise moral and religious leadership, the candidates have been relegated to political roles pandering to interest groups within the church for votes to win. It is hard to imagine Jesus, or Buddha, doing such a thing.

Perhaps, as the postmodern view says, there is nothing sacred, and all is up for grabs. We can deconstruct the mystical into its component parts and capture it in the mundane so that it can be manipulated like objects for secular advantage.

I am looking for a religion which is based on something more than just the mundane. I am looking for a religion which has some sense of the inherent value of life that cannot be turned into a business for profit. I am looking for a religion which restores some sense of reverence and awe for the transcendent. It seems lost to me and I am wondering where is Jesus and Buddha when you need them?

Friday, January 16, 2009

Disjointed thinking about UU theology


Yesterday, January 15, 2009, in a post entitled, "UU Theology - What are the questions that need answering?", Doug Muder added a comment which said in part:

Instead, I'd like us to offer a framework for thinking about these questions, and some techniques of spiritual practice. And I'd like our communities to give us some hope that people using this framework and these practices often reach answers they find satisfactory.


Doug makes an interesting statement which can be turned into a question, "What is a possible framework for thinking about the great existential questions which theology should/could address?" A second question might be, "Are there techniques of spiritual practice that deepen one's understanding of the perennial existential questions which theology attempts to address?"

I have some ideas about these questions and I don't think I can adequately articulate them in blog posts. It would take a couple of books or semester long lectures and a lot of research and discussion to come to some kind of satisfying explanations, but in a heuristic way I can share some ideas that I and others might want to explore. Let me also say that I am not a theologian. I am a layperson interested in this stuff.

In terms of frameworks, I have been exploring Ken Wilber's ideas of Integral Life Practice. Ken attempts to develop a framework which intellectually is sophisticated and makes some sense but I find it clunky and it doesn't resonate much with me.

Developmental frameworks make more sense to me similar to Fowler's ideas about stages of faith development and Kohlberg's stages of moral development.

Different theological explanations will appeal and satisfy people depending on their stage of cognitive and moral development. I believe that Unitarian Universalism appeals to people in later stages of faith and moral development than earlier stages of development.

Using Wilbur's ideas, a good theology has to answer questions at an individual, group, and societal levels of social organization and deal with ideas in symbolic and empirical ways.

A good theology must operate in symbolic (metaphor), narrative(story), cognitive(beliefs) and behavioral (application) ways.

As a way to get started I would pick an existential question and then look for the answers to that question from the sources which Unitarian Universalism has identified. Drawing from these sources, an attempt can be made to develop an integrated conceptual framework which may be helpful in addressing the question. This is not an exercise in comparative religion and philosophies but an attempt to distill perennial wisdom from multiple sources. It seems to me that as human beings we have much more in common than we do that is different when it comes to the existential questions. There is the idea of "natural law" and "free and responsible search for truth and meaning". Plato had his forms, and while there are multiple interpretations there are fewer "truths". These "truths" may manifest in multiple ways and resonate with people on different levels but that is a difference in interpretation not in the "truth". I am reminded of the saying that people are entitled to their own opinions but not to their own facts.

Of course, we can now get into a discussion of post modernism and the denial of anything absolute, yada, yada, yada.

I know I haven't answered Doug's concern about a framework for a UU Layperson's theology.

Another commenter, Kelly, wrote in response to yesterdays post:

This is a great list of questions. I think the challenge we often run into with religion isn’t that the questions aren’t answered, but that the answers provided are really, really crummy, such that you just can’t choke them down. Or maybe the answers are good, but the religion’s practitioners don’t appear to live their own theology. Consequently, many people decide they’re better off coming up with their own answers and assembling a personal theology -- sort of an existential do-it-yourself project. I suspect the most satisfying scenario would be to have a fully developed personal theology and then find a compatible religion. My guess is this is what motivates many spiritual seekers to give UU a try.

What would be "an existential do-it-yourself project"? It presumes a person of advanced self awareness who is living an examined life. Such a person is in the later stages of faith development and moral development. It may be that Unitarian Universalism becomes a more exclusive religion, one that is not appropriate for the hoi polloi, one which is appropriate only for people who are ready for it.

As one person said, repeating Unitarian Universalism 101 isn't cutting it. Some people want more and the more may not be for everyone.

Thursday, January 15, 2009

UU Theology - What are the questions that need answering?


Yesterday, January 14, 2008, in a post entitled, Can You Imagine Jesus or Buddha Running For UUA President?, I wrote the following:

If Unitarian Universalism is to ever become a viable religion, it must become a way of life for people and answer life's big existential questions. Its failure to do that makes it increasingly irrelevant and meaningless for potential adherents.

Unitarian Universalism is badly in need of a theology. It's biggest pushes in the past have come from its theologians, and yet I see no modern theologians in UU ranks and if I were President of the UUA one of the things I would do, is take steps to design a plan to put some meat into a theology for a world class religion like Unitarian Universalism can be.


Last night I was skimming the UU blog aggregator and ran across a post from Doug Muder on his blog, Free and Responsible Search which asked for input on the development of new theological studies for lay people.

Doug's article referred to another blog called Lay UU Theology which had an article posted on December 18, 2008 entitled, "What Kind Of Theological Education Do UUs Want or Need?"


Apparently there is grant money available to various groups to provide theological education for lay people from the UUA. It looks like about $150,000.00 worth.


Then, I find that Rev. Ricky Hoyt, on his blog, One More Step, yesterday, January 14, 2009 is making the case that theological training for lay people should be more experiential.


I am very happy to see this kind of effort and thought being devoted to this most important activity. I had no idea this was going on in the Unitarian Universalist world.


The questions being asked by the planners seem to be along the lines of "What kind of theological training do UU lay people want?" This, of course, is an excellent question and some good answers have been offered. I think people want answers to the perennial existential questions so that they can create a sense of meaning and purpose in their lives.


One person said they are not looking for the answers to "what" questions but rather the "why" questions. I think this is a good way of putting the desire for more meaning and purpose.


The existential questions people want answers to are:



  1. Why was I born?

  2. What is the purpose of my life?

  3. What happens to me when I die?

  4. Why is their suffering in the world?

  5. Why do these hurtful things happen to me?

  6. How can I deal with troublesome and hurtful people?

  7. How can I best raise my children?

  8. What do I owe my parents, siblings, other family members?

  9. How do I assist my children in coming of age?

  10. What is commitment and how do I honor my vows?

  11. Why do I make mistakes and screw up?

  12. How do I give forgiveness to others and obtain forgiveness for myself?

  13. What do I do about injustice?

  14. What is the best way to live life? How do I do it? How do I help others?

  15. How does one find right livelihood, good work?

  16. What is the purpose and proper use of sex?

  17. When I am discouraged, depressed, and despairing, why should I go on?

  18. How can I celebrate and enjoy the happiness in my life?

  19. How do I die with peace and help others die with peace?


In my mind, any religion, any theology that can answer these questions is a winner. And what we want more than anything as human beings is to make sense out of it all. That's what a good theology does, it gives us answers to life's biggest questions, and this is what UUs and all human beings want.


A good theology is a model, a cognitive map, that explains life to us. It tells us how things are and how they ought to be. It validates, it inspires, it provides purpose, meaning, and motivation. It explains our experience to us.


A good theology, more than anything else, is useful. It helps us lead our lives in the most fulfilling and satisfying ways possible. It is more than a philosophy because it facilitates relationship between the self and the transcendent and it is in the facilitation of this relationship that theology earns its money, demonstates its value, provides its benefit as a worthwhile discourse.


This is article #1 in a series on Theology.
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