Unitarian Universalist and Quaker Wikipedia pages

List of Unitarians, Universalists, and Unitarian Universalists

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This is an incomplete list that may never be able to satisfy particular standards for completeness. You can help by expanding it with reliably sourced entries.
See also History of Unitarianism
A number of notable people have considered themselves Unitarians, Universalists, and following the merger of these denominations in the United States and Canada in 1961, Unitarian Universalists. Additionally, there are persons who, because of their writings or reputation, are considered to have held Unitarian or Universalist beliefs. Individuals who held unitarian (nontrinitarian) beliefs but were not affiliated with Unitarian organizations are often referred to as "small 'u'" unitarians. The same principle can be applied to those who believed in universal salvation but were not members of Universalist organizations. This article, therefore, makes the distinction between capitalized "Unitarians" and "Universalists" and lowercase "unitarians" and "universalists".
The Unitarians and Universalists are groups that existed long before the creation of Unitarian Universalism.
Early Unitarians did not hold Universalist beliefs, and early Universalists did not hold Unitarian beliefs. But beginning in the nineteenth century the theologies of the two groups started becoming more similar.
Additionally, their eventual merger as the Unitarian Universalist Association (UUA) did not eliminate divergent Unitarian and Universalist congregations, especially outside the US. Even within the US, some congregations still keep only one of the two names, "Unitarian" or "Universalist". However, with only a few exceptions, all belong to the UUA—even those that maintain dual affiliation (e.g., Unitarian and Quaker). Transcendentalism was a movement that diverged from contemporary American Unitarianism but has been embraced by later Unitarians and Unitarian Universalists.
In Northern Ireland, Unitarian churches are officially called "Non-Subscribing Presbyterian", but are informally known as "Unitarian" and are affiliated with the Unitarian churches of the rest of the world.

Contents :

Top ·
 0–9 ·
 A ·
 B ·
 C ·
 D ·
 E ·
 F ·
 G ·
 H ·
 I ·
 J ·
 K ·
 L ·
 M ·
 N ·
 O ·
 P ·
 Q ·
 R ·
 S ·
 T ·
 U ·
 V ·
 W ·
 X ·
 Y ·
 Z

A[edit]
Francis Ellingwood Abbot (1836–1903) – Unitarian minister who led a group that attempted to liberalize the Unitarian constitution and preamble. He later helped found the Free Religious Association.[1]
Abigail Adams (1744–1818) – women's rights advocate and first Second Lady and the second First Lady of the United States[2]
James Luther Adams (1901–1994) – Unitarian theologian.[3]
John Adams (1735–1826)[4] – second President of the United States.
John Quincy Adams (1767–1848)[4] – sixth President of the United States. Co-founder, All Souls Church, Unitarian (Washington, D.C.)
Sarah Fuller Adams (1805–1848) – English poet and hymn writer
Conrad Aiken (1889–1973) – poet.[3]
Louisa May Alcott (1832–1888)[4] – author of Little Women.
Ethan Allen (1738–1789) – author of Reason the Only Oracle of Man, and the chief source of Hosea Ballou's universalist ideas.[5]
Joseph Henry Allen (1820–1898) – American Unitarian scholar and minister.
Arthur J. Altmeyer (1891–1972) – father of Social Security.[3]
J. M. Andrews (1871–1956) – Prime Minister of Northern Ireland (a Non-subscribing Presbyterian member)
Susan B. Anthony (1820–1906) – Quaker[6]
Robert Aspland (1782–1845) – English Unitarian minister, editor and activist, founder of the British and Foreign Unitarian Association
Robert Brook Aspland (1805–1869) – English Unitarian minister and editor, son of Robert Aspland
B[edit]
Samuel Bache (1804–1876) – English Unitarian minister
E. Burdette Backus (1888–1955) – Unitarian Humanist minister (originally a Universalist)[3]
Bill Baird (born 1932) – reproductive rights pioneer, Unitarian.[7][8]
Dr. Sara Josephine Baker (1873–1945) – physician and public health worker.[3]
Emily Greene Balch (1867–1961) – Nobel Peace Laureate[3]
Roger Nash Baldwin (1884–1981) – founder of American Civil Liberties Union[3]
Adin Ballou (1803–1890) – abolitionist and former Baptist who became a Universalist minister, then a Unitarian minister.[5]
Hosea Ballou (1771–1852) – American Universalist leader. (Universalist minister and a unitarian in theology)[5][9][10]
Aaron Bancroft (1755–1839) – Congregationalist Unitarian minister
John Bardeen (1908–1991) – physicist, Nobel Laureate 1956 (inventing the transistor) and in 1972 (superconductivity)[3]
Phineas Taylor Barnum (1810–1891) – American showman and Circus Owner[11]
Ysaye Maria Barnwell (born 1946) – member of Sweet Honey in the Rock, founded the Jubilee Singers, a choir at All Souls Church in Washington, D.C.[12]
Béla Bartók (1881–1945) – composer.[3]
Clara Barton (1821–1912) – organizer of American Red Cross, Universalist[10][13]
Christopher C. Bell (born 1933) – author
Ami Bera (born 1965) - US Representative for California
Henry Bergh (1811–1888) – founded the American Society for the Prevention of Cruelty to Animals and the Society for the Prevention of Cruelty to Children.[14][15]
Tim Berners-Lee (born 1955) – inventor of the World Wide Web.[16][17]
Paul Blanshard (1892–1980) – activist.[3]
Chester Bliss Bowles (1901–1986) – Connecticut Governor and diplomat.[3]
Ray Bradbury (1920–2012) – author.[3]
T. Berry Brazelton (born 1918) – pediatrician, author, TV show host.[18]
Olympia Brown (1835–1926) – suffragist, Universalist minister[10]
Percival Brundage (1892–1979) – technocrat[19]
Rev. John A. Buehrens (born 1947) – president of the Unitarian Universalist Association from 1993–2001[20]
Charles Bulfinch (1763–1844) – most notable for being Architect of the Capitol. Co-founder, All Souls Church, Unitarian (Washington, D.C.)
Ralph Wendell Burhoe (1911–1997) – scholar[3]
Harold Hitz Burton (1888–1964) – U.S. Supreme Court Justice 1945–1958[3]
Edmund Butcher (1757–1822) – English minister
C[edit]
John C. Calhoun (1782–1850) – U.S Senator[21] Co-founder, All Souls Church, Unitarian (Washington, D.C.)
Neville Chamberlain (1869–1940) – British Prime Minister[22]
Walter Bradford Cannon (1871–1945) – experimental physiologist[3]
Louise Whitfield Carnegie (1857–1946) – wife of philanthropist Andrew Carnegie. After Carnegie died Louise made donations to charities.[23][24]
Lant Carpenter (1780–1840) – English Unitarian minister, author and educator
Russell Lant Carpenter (1816–1892) – Unitarian minister. Son and biographer of Dr. Lant Carpenter
William Ellery Channing (1780–1842) – Unitarian who later identified himself as an "independent Christian"[4][25]
Charles Chauncy (1592–1672) – Unitarian Congregationalist minister.[26]
Jesse Chickering (1797–1855) – Unitarian minister and economist
Brock Chisholm (1896–1971) – director, World Health Organization[3]
Parley P. Christensen (1869–1954) – Utah and California politician, Esperantist
Annie Clark (born 1982) – musician and singer-songwriter, better known by her stage name, St. Vincent (musician).[27]
Andrew Inglis Clark (1848–1907) – Tasmanian politician. Responsible for the adoption of the Hare-Clark system of proportional representation by the Parliament of Tasmania[28]
Grenville Clark (1882–1931) – author[3]
Joseph S. Clark (1901–1990) – US Senator and mayor of Philadelphia[3]
Laurel Clark (1961–2003) – US Navy officer and NASA Astronaut who died in the Space Shuttle Columbia disaster[29]
Stanley Cobb (1887–1968) – neurologist and psychiatrist[3]
William Cohen (born 1940) – U.S. Secretary of Defense (1997–2001), U.S. Senator from Maine (1979–1997)
Henry Steele Commager (1902–1998) – American historian and biographer of Theodore Parker[3]
Kent Conrad (born 1948) – U.S. Senator from North Dakota (1992–2013)[30]
William David Coolidge (1873–1975) – inventor, physician, research director[3]
Norman Cousins (1915–1990) – editor and writer, Unitarian friend[3]
E. E. Cummings (1894–1962) – poet and painter[3]
William Cushing (1732–1810) – one of the original US Supreme Court Justices, appointed by Geo. Washington and longest serving of the original justices (1789–1810).[31]
D[edit]
Cyrus Dallin (1861–1944) – American sculptor[3]
Ferenc Dávid (often rendered Francis David) (1510–1579) – Hungarian-Transylvanian priest, minister and bishop, first to use the word "Unitarian" to describe his faith[4]
George de Benneville (1703–1793) – Universalist[5]
Morris Dees (born 1936) – attorney, cofounder, chief legal counsel of Southern Poverty Law Center[32]
Karl W. Deutsch (1912–1992) – international political scientist[3]
John Dewey (1859–1952) – author of A Common Faith, Unitarian friend[3]
Charles Dickens (1812–1870) – English novelist.[33]
John H. Dietrich (1878–1957)[3] – Unitarian minister
James Drummond Dole (1877–1958) – entrepreneur[3]
Emily Taft Douglas (1899–1994) – US Representative, Illinois[3]
Paul Douglas (1892–1976) – US Senator, also a Quaker[3][34]
Madelyn Dunham (1922–2008) – grandmother of U.S. President Barack Obama[35]
Stanley Armour Dunham (1918–1992) – grandfather of Barack Obama[35]
Stanley Ann Dunham (1942–1995) – mother of Barack Obama[36]
E[edit]
Richard Eddy (1828–1906) – minister and author of 1886 book Universalism in America.[5]
Charles William Eliot (1834–1926) – landscape architect[3]
Samuel Atkins Eliot (1862–1950) – first president of the Unitarians[3]
Thomas H. Eliot (1907–1991) – legislator and educator[3]
Ralph Waldo Emerson (1803–1882) – Unitarian minister and Transcendentalist[4]
William Emerson[disambiguation needed] – MIT dean of architecture[3]
Ephraim Emerton (1851–1935) – historian and educator[37]
Marc Estrin (born 1939) – American novelist and political activist
Charles Carroll Everett (1829–1900) – Unitarian minister and Harvard Divinity professor from Maine
F[edit]
Sophia Lyon Fahs (1876–1978) – liberal religious educator[3]
Millard Fillmore (1800–1874) – thirteenth President of the United States[38]
Joseph L. Fisher (1914–1992)[3] – U.S. congressman
Benjamin Flower (1755–1829) – English radical writer
James Freeman (1759–1835) – first American preacher to call himself a Unitarian
James Freeman Clarke (1810–1888) – Unitarian minister, theologian and author
Caleb Fleming (1698–1779) – English anti-Trinitarian dissenting minister
Robert Fulghum (born 1937) – UU minister and writer[39]
Buckminster Fuller (1895–1983) – inventor, engineer[3]
Margaret Fuller (1810–1850) – journalist[40]
G[edit]
Elizabeth Gaskell (1810–1865) – British novelist and social reformer[41]
Frank Gannett (1876–1957) – newspaper publisher[3]
Greta Gerwig (born 1983) – actor[42]
Henry Giles (1809–1882) – British-American Unitarian minister and writer
Eleanor Gordon (1852–1942) – minister and member of the Iowa Sisterhood.[43]
Mike Gravel (born 1930) – U.S. Senator; 2008 Democratic presidential candidate[44]
Dana Greeley (1908–1986) – the first president of the Unitarian Universalist Association[3]
Horace Greeley (1811–1872) – newspaper editor, presidential candidate, Universalist[10]
Robert Joseph Greene (born 1973)- Canadian author and LGBT Activist[45]
Chester Greenwood (1858–1937) – inventor[46]
Gary Gygax (1938–2008) – game designer and creator of Dungeons and Dragons, called himself a Christian, "albeit one that is of the Arian (Unitarian) persuasion."[47]
H[edit]
Edward Everett Hale (1822–1909) – American author, historian and Unitarian clergyman.
Ellen L. Hamilton (1921–1996) – artist, author, advocate for homeless teens, and member of UUA Board of Trustees (1973–1977).[48]
Phebe Ann Coffin Hannaford (1829–1921) – first lesbian clergywoman, biographer
Donald S. Harrington (1914–2005)[3]
Charles Hartshorne (1897–2000) – theologian[3][49]
John Hayward[disambiguation needed] philosopher of religion and the arts[3]
William Hazlitt (1737–1820) – influential Unitarian minister and father of the writer of the same name[50]
Thomas Wentworth Higginson (1823–1911) – Unitarian Minister and member of the Secret Six who funded John Brown's raid on Harper's Ferry.
Lotta Hitschmanova (1909–1990) – founder, Unitarian Service Committee of Canada[3]
Jessica Holmes (born 1973) – cast member of "Air Farce".
John Holmes (1904–1962) – poet[3]
Oliver Wendell Holmes, Jr. (1841–1935) – American jurist who served as an Associate Justice of the Supreme Court of the United States from 1902 to 1932. Unitarian
W. R. Holway (1893–1981) – engineer in Tulsa, co-founded All Souls Unitarian Church in 1921.[51]
Julia Ward Howe (1819–1910) – author of "The Battle Hymn of the Republic".[13]
Roman Hruska (1904–1999) – conservative Republican Senator from Nebraska[52]
David Hubel (born 1926) – Nobel Prize Laureate in Medicine 1981
Charles Hudson (1795–1881) – Universalist minister and politician
Blake Hutchison (1980– ) filmmaker, Finding a Dream
J[edit]
Thomas Jefferson (1743–1826) – third president of the US, Unitarian[53]
Joseph Johnson (1738–1809) – English publisher
Jenkin Lloyd Jones (1843–1918) – Unitarian missionary and minister in the United States[54]
Richard Lloyd Jones (1873–1963) – son of Jenkin Lloyd Jones, editor and publisher of the Tulsa Tribune, also co-founder of All Souls Unitarian Church in 1921.[51]
K[edit]
György Kepes (1906–2001) – visual artist[3]
Naomi King (born 1970) – Unitarian minister, daughter of author Stephen King[55]
Thomas Starr King (1824–1864) – minister who during his career served both in Universalist and in Unitarian churches[4][10]
James R. Killian (1904–1988) – president of the Massachusetts Institute of Technology[3]
W.M. Kiplinger (1891–1967) – publisher of the Kiplinger Letters[3]
Abner Kneeland (1774–1844) – Universalist minister and denominational leader who, after leaving the denomination to become a leader in the freethought movement, was convicted and jailed for blasphemy.[5]
Richard Knight (1768–1844) – friend, colleague and follower of Joseph Priestley, developed the first method to make platinum malleable. Stored Priestley's library during his escape to America.[56]
L[edit]
William L. Langer (1896–1977) – historian of diplomacy[3]
T.V. John Langworthy (born 1947) – songwriter singer of popular songs given to him in dreams by God.
Margaret Laurence (1926–1987) – author[3]
Alfred McClung Lee (1906–1992) – sociologist[3]
Ernest George Lee (1896–1983) – prominent British Unitarian minister from 1931 to 1979 in Bolton, Shrewsbury, Brixton, Hampstead and Torquay. He was also a lifelong author, writer and longest serving editor of the Unitarian newspaper The Inquirer (1939–1962).
John Lewis (philosopher) (1889–1976) – British Unitarian minister and Marxist philosopher and author of many works on philosophy, anthropology, and religion.
Geoff Levermore – Nobel Peace Laureate 2007
Viola Liuzzo (1925–1965)[16]
Arthur Lismer (1885–1969) – Canadian painter, educator[3]
Mary Livermore (1820–1905) – Universalist[10]
Arthur Lovejoy (1873–1962) – founder of the History of Ideas movement[3]
M[edit]
George MacDonald (1824–1905) – Scottish author, poet, and Universalist
Tor Edvard Markussen (unknown date of birth) Norwegian teacher and Knausgård-enthusiast.[3]
John P. Marquand (1893–1960) – author[3]
Tomáš Garrigue Masaryk (1850–1937) – first President of Czechoslovakia
Bernard Maybeck (1862–1957) – architect, Unitarian[3]
Scotty McLennan (born 1948) – dean for Religious Life at Stanford University, Minister of Stanford Memorial Church, and inspiration for the Reverend Scot Sloan character in the comic strip Doonesbury[3]
Adrian Melott (born 1947) – physicist and cosmologist
Herman Melville (1819–1891) – American writer best known for Moby-Dick[57]
Samuel Freeman Miller (1816–1890) – United States Supreme Court Justice from 1862 to 1890[58]
Robert Millikan (1868–1953) – Nobel Laureate in Physics 1923 for determining the charge of the electron, taught at CalTech in Pasadena CA[3]
Walt Minnick (born 1942) – Politician and representative for Idaho's 1st congressional district, United States House of Representatives[59]
Théodore Monod (1902–2000) – French activist. Founding president of the Francophone Unitarian Association
Ashley Montagu (1905–1999) – anthropologist and social biologist[3]
Christopher Moore – founder of the Chicago Children's Choir[3]
Mary Carr Moore (1873–1957) – composer, teacher, Far Western activist for American Music[3]
Peter Morales – eighth and current president of the Unitarian Universalist Association[60]
Arthur E. Morgan (1878–1975) – human engineer and college president[3]
John Murray (1741–1815) – Universalist minister and leader[5][10]
N[edit]
Maurine Neuberger (1907–2000) – US Senator[3]
Paul Newman (1925–2008) – actor, film director[16][61]
O[edit]
Keith Olbermann (born 1959) – news anchor, political commentator, and sports journalist.
Mary White Ovington (1865–1951) – NAACP founder[3]
P[edit]
Bob Packwood (born 1932) – U.S. Senator from Oregon (1969–1995)
John Palmer (1742–1786) – English Unitarian minister
David Park (1911–1960) – West coast painter.[3]
Isaac Parker (1768–1830) – Massachusetts Congressman and jurist, including Chief Justice of the Massachusetts Supreme Judicial Court from 1814 to his death.[62]
Theodore Parker (1810–1860) – Unitarian minister and transcendentalist[4][5][63]
Linus Pauling (1901–1994) – Nobel Laureate for Peace and for Chemistry[3]
Randy Pausch (1960–2008) – computer science professor at Carnegie Mellon University, Author of "The Last Lecture"[64]
Cecilia Payne-Gaposchkin (1900–1979) – astronomer and astrophysicist.[3]
Melissa Harris-Perry (born 1973) – professor, author, and political commentator on MSNBC hosting the Melissa Harris-Perry (TV program).[65][66]
William James Perry, (born 1927) – former United States Secretary of Defense
William T. Pheiffer (1898–1986) – American lawyer/politician[67]
Utah Phillips, (1935–2008) – American singer, songwriter and homeless advocate
William Pickering (1910–2004) – space explorer[3]
James Pierpont (1822–1893) – songwriter ("Jingle Bells")[68]
Daniel Pinkham (1923–2006) – composer[3]
John Platts (1775–1837) – English Unitarian minister and author
Van Rensselaer Potter (1911–2001) – global bioethicist[3]
Joseph Priestley (1733–1804) – discoverer of oxygen and Unitarian minister[4]
George Pullman (1831–1897) – Universalist[10]
R[edit]
Mary Jane Rathbun (1860–1943) – marine zoologist[3]
Desmond Ravenstone (born 1963) – activist and educator on BDSM and sexual freedom issues, Unitarian Universalist blogger
James Reeb (1927–1965) – civil-rights martyr[16]
Curtis W. Reese (1887–1961) – religious humanist[3]
Christopher Reeve (1952–2004) – actor and Unitarian Universalist[16][69]
James Relly (c. 1722 – 1778) – Universalist[5][10]
Paul Revere (1735–1818)[4] – American silversmith, industrialist and patriot
David Ricardo (1772–1823) – British classical economist noted for creating the concept of comparative advantage
Malvina Reynolds (1900–1978) – songwriter / singer / activist[3]
Elliot Richardson (1920–1999) – often listed as "Anglican" but was a member of a UU church near Washington, D.C. for many years Lawyer and public servant[3]
Mark Ritchie (born 1951) – Minnesota Secretary of State (2007–)[70]
Benjamin Rush (1745–1813) – very active in the Universalist movement, although never technically joined a Universalist congregation[10]
S[edit]
Mary Safford (1851–1927) – Unitarian Minister and leader of the Iowa Sisterhood.[71]
Leverett Saltonstall (1892–1979) – U.S. Senator from Massachusetts[3]
Franklin Benjamin Sanborn (1831–1917) – one of the Secret Six who funded John Brown's raid on Harper's Ferry; social scientist and memorialist of transcendentalism.
May Sarton (1912–1995) – poet[3][16]
Ellery Schempp (born 1940) – physicist who was the primary student involved in the landmark 1963 United States Supreme Court case of Abington School District v. Schempp, which declared that public school-sanctioned Bible readings were unconstitutional.[72]
Arthur Schlesinger (1917–2007) – American historian[3]
Richard Schultes (1915–2001) – explorer of the Amazon jungle[3]
William F. Schulz (born 1949) – former executive director of Amnesty International USA, former president of the Unitarian Universalist Association[73]
Albert Schweitzer (1875–1965) – Nobel Peace Laureate 1953, late in life unitarian; honorary member of the Church of the Larger Fellowship (Unitarian Friend)[3]
Pete Seeger (1919–2014) – folk singer and song writer[3][16]
Roy Wood Sellars (1880–1973) – philosopher of religious humanism[3]
Rod Serling (1924–1975) – writer; creator of The Twilight Zone television series.[3][74]
Lemuel Shaw (1781–1861) – Unitarian and chief justice of the Massachusetts Supreme Judicial Court. Under his leadership, the court convicted Abner Kneeland, a former Universalist, of blasphemy.[5]
Robert Gould Shaw (1837–1863) – colonel of the 54th Massachusetts, first regiment of free blacks in the Union Army.[75]
Ferdinand Schumacher (1822–1908) – one of the founders of companies which merged to become the Quaker Oats Company.[76][77]
Herbert A. Simon (1916–2001) – Nobel Laureate in Economics 1978, artificial intelligence pioneer[3]
Rev. William G. Sinkford (born 1946) – seventh president of the Unitarian Universalist Association[78]
Catherine Helen Spence (1825–1910) – Australian suffragette and political reformer[79]
Pete Stark (born 1931) – U.S. Representative, D-California.[80]
Vilhjalmur Stefansson (1879–1962) – Arctic explorer and champion of Native American rights[3]
Adlai Stevenson (1900–1965) – Illinois governor, and Democratic presidential candidate in 1952 and 1956[3]
Joseph Story (1779–1845) – United States Supreme Court Justice from 1811 to 1845.[81]
Dirk Jan Struik (1894–2000) – mathematician[82]
Jedediah Strutt (1726-1797) Pioneer cotton spinner and philanthropic employer.
Margaret Sutton (1903–2001) – author of the Judy Bolton series and other children's books[83]
T[edit]
William Howard Taft (1857–1930) – President of the United States (1909–1913)[4][21]
Clementia Taylor (1810–1908) – women's activist and radical[84]
V[edit]
William Vidler (1758–1816) – English Universalist and Unitarian minister
Kurt Vonnegut (1922–2007) – writer[16][85]
W[edit]
George Wald (1906–1997) – Nobel Laureate in Medicine 1967
Zach Wahls (born 1991) – LGBT activist
Caroline Farrar Ware (1899–1990) – historian and social activist[3]
William D. Washburn (1831–1912) – Universalist American politician and businessman[86]
Daniel Webster (1782–1852)[21]
Dawud Wharnsby (born 1972) – poet, singer and songwriter (Unitarian Universalist and Muslim)[87]
Alfred Tredway White (1846–1921) – housing reformer and philanthropist[88]
Alfred North Whitehead (1861–1947) – philosopher (Unitarian Friend)[3]
Willis Rodney Whitney (1868–1958) – the "Father of Basic Research in Industry"[3]
Thomas Whittemore (1800–1861) – Universalist Minister, author and publisher
David Rhys Williams[3] (1890–1970) – American Unitarian minister
Edward Williams (bardic name Iolo Morganwg) (1747–1826) – Welsh antiquarian, poet, collector, forger
William Carlos Williams (1883–1963) – physician and author[3]
Samuel Williston (1861–1963) – dean of America's legal profession.[3]
Edwin H. Wilson (1898–1993) – Unitarian Humanist leader[3]
Ross Winans (1796–1877) – inventor and railroad pioneer
Joanne Woodward (born 1930) – actress, wife of Paul Newman[89]
Theodore Paul Wright (1895–1970) – aeronautical engineer[3]
Frank Lloyd Wright (1867–1959) – among Wright's architectural works were Unity Temple in Oak Park, Illinois, and First Unitarian Society in Madison, Wisconsin.[3][4][90]
Quincy Wright (1890–1970) – author of A Study of War[3]
Richard Wright (1764–1836) – English Unitarian minister and missionary
Sewall Wright (1889–1988) – evolutionary theorist.[3]
N.C. Wyeth (1882–1945) – illustrator and painter[3]
Y[edit]
Owen D. Young (1874–1962) – president and chairman of General Electric. Founder of Radio Corporation of America which helped found National Broadcasting Company. Drafted the Young Plan after World War I.[91]
Whitney M. Young (1921–1971) – social work administrator[3]
Z[edit]
John II Sigismund Zápolya (1540–1570) – king of Hungary, then prince of Transylvania.[4]
See also[edit]

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Footnotes, citations and references[edit]
1.Jump up ^ Biographical Information for Abbot, Francis Ellingwood. Family Papers, 1815–1940, in the collections of the Andover-Harvard Theological Library, Harvard Divinity School. Retrieved August 28, 2007.
2.Jump up ^ Abigail Adams
3.^ Jump up to: a b c d e f g h i j k l m n o p q r s t u v w x y z aa ab ac ad ae af ag ah ai aj ak al am an ao ap aq ar as at au av aw ax ay az ba bb bc bd be bf bg bh bi bj bk bl bm bn bo bp bq br bs bt bu bv bw bx by bz ca cb cc cd ce cf cg ch ci cj ck cl cm cn co cp cq cr cs Notable American Unitarians, 1936–1961, a project of the First Parish and the First Church in Cambridge (Unitarian Universalist), hosted at the website of Harvard Square Library. Project advisors: Gloria Korsman, Andover-Harvard Theological Library; Conrad Edick Wright, Massachusetts Historical Society; and Conrad Wright, Harvard Divinity School. (Archived July 3, 2007)
4.^ Jump up to: a b c d e f g h i j k l m "Some famous Unitarians include presidents John Adams and John Quincy Adams, Louisa May Alcott, Ralph Waldo Emerson, Paul Revere, President William Howard Taft, and Frank Lloyd Wright... Important figures from this period in Unitarian history include John Biddle, Francis David, Michael Servetus, King John Sigismund and Faustus Socinus... The influential Unitarians from this era included William Ellery Channing, Theodore Parker, Joseph Priestly [sic], and Thomas Starr King, who was also a Universalist." [1], uduuf.org. Retrieved August 1, 2011.
5.^ Jump up to: a b c d e f g h i j Recent Scholarship in American Universalism: A Bibliographical Essay, Alan Seaburg, Church History, Vol. 41, No. 4. (Dec., 1972), pp. 513–523. . Retrieved August 28, 2007.
6.Jump up ^ "Delineated in detail are formative influences such as her... religious environment (Quaker and Unitarian)..." Suffrage for All, Review of Susan B. Anthony: Rebel, Crusader, Humanitarian by Alma Lutz. Review author: Hazel Browne Williams, The Phylon Quarterly, Vol. 20, No. 2. (2nd Qtr., 1959), p. 205. . Retrieved August 25, 2007.
7.Jump up ^ Kohn, Alfie (March 20, 1987). "Crusader still leads way on abortion rights". USA Today.
8.Jump up ^ Marteka, Peter (October 31, 2005). "An 'Unfinished Crusade'". The Hartford Courant.
9.Jump up ^ "Ballou, the son of a poor Calvinist Baptist preacher, was converted to Universalism and began preaching the new "heresy" on a Calvinistic basis in 1791… His first sermon on a Unitarian and Arian base was preached in 1795. Within ten years, through the power of his argumentation, and against the opposition of the prominent Universalist John Murray, Ballou had converted the Universalist ministry to Unitarianism."Hosea Ballou, Preacher of Universal Salvation, Ernest Cassara, Church History, Vol. 26, No. 4. (Dec., 1957), p. 382. . Retrieved August 25, 2007.
10.^ Jump up to: a b c d e f g h i j "Some famous Universalists include Clara Barton, Olympia Brown, Thomas Starr King, Horace Greeley, George Pullman, Mary Livermore, and Benjamin Rush. ...Universalist beliefs have been proclaimed for thousands of years, starting with Origen in 200 CE and continuing through to James Relly in the sixteen hundreds... Universalists including Hosea Ballou, John Murray, and Benjamin Rush helped to spread and develop their faith's teachings throughout the denomination's early years." Universalism, UUA.org, August 1, 2007. . Retrieved August 27, 2007.[dead link]
11.Jump up ^ Seaburg, Alan. P. T. Barnum. Unitarian Universalist Historical Society. . Retrieved February 20, 2008.
12.Jump up ^ The Jubilee Singers
13.^ Jump up to: a b "The Struggle for Racial Justice describes the key roles played by Unitarian and Universalist women... These women included Clara Barton, founder of the American Red Cross, and Julia Ward Howe, who wrote 'The Battle Hymn of the Republic.'" Exhibit "Standing Before Us: Unitarian Universalist Women and Social Reform" On Display at Women's Rights National Historical Park, Women's Rights National Historical Park news release, Department of the Interior, National Park Service, Contact: Vivien Rose. . Retrieved August 28, 2007.
14.Jump up ^ Millspaugh John. 5.15.11 uuworld http://www.uuworld.org/ideas/articles/183480.shtml Accessed 8/10/13
15.Jump up ^ "Bergh used his wealth and prestige to raise public awareness of the suffering of animals and to enlist support from powerful New York businessmen, politicians, and religious leaders in the founding of the ASPCA. Among these was his minister, Henry Whitney Bellows of the First Congregational Church of New York City (now the Unitarian Church of All Souls)" http://www25-temp.uua.org/uuhs/duub/articles/henrybergh.html
16.^ Jump up to: a b c d e f g h "Some Unitarian Universalists of whom you may already have heard include Tim Berners-Lee, Paul Newman, Christopher Reeve, May Sarton, Pete Seeger, and Kurt Vonnegut... Unitarian Universalists James Reeb and Viola Liuzzo were killed because of their participation in this protest..." Unitarian Universalism, UUA.org, March 1, 2007. . Retrieved August 28, 2007.[dead link]
17.Jump up ^ Tim Berners-Lee, The World Wide Web and the "Web of Life"
18.Jump up ^ Gwen Foss (2003). A Who's who of U.U.s: A Concise Biographical Compendium of Prominent, Famous and Noteworthy Unitarians, Universalists and UUs. Gwen Foss.
19.Jump up ^ "...he was director of the American Unitarian Association (1942–48) and in 1949 began the first of five years as a director of the Unitarian Service Committee (1949–54). Chairman, Unitarian Development Fund Campaign (1959–62)." Hall of Fame: Percival Flack Brundage, Fisher College of Business at The Ohio State University, 1994–2004. (Archived.) Retrieved August 26, 2007.
20.Jump up ^ UUA: The John A. Buehrens Ministerial Scholarships (2 Scholarships)
21.^ Jump up to: a b c Vision & Values in a Post-9/11 World: A curriculum on Civil Liberties, Patriotism, and the U.S. Role Abroad for Unitarian Universalist Congregations, Developed by Pamela Sparr on behalf of the Unitarian Universalist Association of Congregations, Spring 2002. . Retrieved August 28, 2007.[dead link]
22.Jump up ^ Ruston, Alan. "Neville Chamberlain". Unitarian Universalist Historical Society. Retrieved 2007-02-23.
23.Jump up ^ "Andrew Carnegie and Lousie Whitfield were married in her home by the Rev. Dr. Charles H. Eaton, minister of the bride's family Universalist Church of the Divine Paternity in New York City." Biography of Louise Carnegie http://www.harvardsquarelibrary.org/Louise_Carnegie/Louise_Carnegie_Free_Library_Advocate.html
24.Jump up ^ David Nasaw, Andrew Carnegie, (Penguin, 2007) pg. 296 books.google.com/books?id=ni0EsmebjYwC&source=gbs_navlinks_s ISBN 0-14-311244-9, ISBN 978-0-14-311244-0
25.Jump up ^ Channing favored organized Unitarianism early in his career, but later distanced himself from Unitarianism as a sect, which he believed had become too orthodox, and identified himself as an "independent Christian." Channing and Transcendentalism, Arthur I. Ladu, American Literature, Vol. 11, No. 2. (May, 1939), pp. 129–137. . Retrieved August 25, 2007.
26.Jump up ^ Chauncy, Charles. (2007). In Encyclopædia Britannica. Retrieved August 29, 2007, from Encyclopædia Britannica Online
27.Jump up ^ http://www.uuworld.org/ideas/articles/293220.shtml
28.Jump up ^ Clark, Andrew Inglis (1848–1907) Biographical Entry – Australian Dictionary of Biography Online
29.Jump up ^ Unitarian Universalist Astronaut Laurel Clark Remembered with Flowers, Bagpipes, and Warm Recollections
30.Jump up ^ Kent Conrad on the issues
31.Jump up ^ Jordan, John Woolf (1912). Genealogical and Personal History of Fayette County Pennsylvania, Volume 1. Fayette County, PA: Lewis Historical Publishing Company.
32.Jump up ^ Morris Dees (1991). A season for justice: the life and times of civil rights lawyer Morris Dees. Scribner. p. 94. ISBN 978-0-684-19189-8.
33.Jump up ^ Charles Dickens
34.Jump up ^ Keohane, John. "Paul Douglas". Unitarian Universalist Historical Society. Retrieved 2007-02-23.
35.^ Jump up to: a b [2]
36.Jump up ^ Martin, Jonathan (April 8, 2008). "Obama's mother known here as "uncommon"". The Seattle Times.
37.Jump up ^ Emerton, Ephraim (1911). Unitarian Thought. New York: Macmillan Co. OCLC 1403642. Retrieved 28 July 2011.
38.Jump up ^ "The Religious Affiliations of U.S. Presidents". The Pew Forum on Religion & Public Life. January 15, 2009. Retrieved 2013-05-23.
39.Jump up ^ "For 22 years he served as a parish minister of Unitarian churches in the Pacific Northwest." About the Author, from the official website of Robert Fulghum, 2006. . Retrieved August 28, 2007.
40.Jump up ^ French, Kimberly. Radiant Genius & Fiery Heart, UU World, Summer 2010 issue, pp. 36–41
41.Jump up ^ Elizabeth Gaskell (1810–1865) – Find A Grave Memorial
42.Jump up ^ Greta Gerwig, UU Film Star, by Cynthia Littleton, UUWorld, August 15, 2013. Retrieved February 10, 2014
43.Jump up ^ Eleanor Elizabeth Gordon, article by Peter Hughes
44.Jump up ^ Mike Gravel's Unitarian Universalism, by Doug Muder, UUWorld, December 10, 2007. Retrieved January 14, 2008.
45.Jump up ^ [3], by Robert Christofle Canadian Unitarian Fall 2013 #2 Vol 55 Page 19
46.Jump up ^ [4] PDF
47.Jump up ^ Q&A with Gary Gygax, Part I
48.Jump up ^ UUA Directory 1973. Boston: Unitarian Universalist Association of Congregations.
49.Jump up ^ http://www.allsoulskc.org/sermons/020728.html Archived February 12, 2006 at the Wayback Machine
50.Jump up ^ Wu, Duncan (2007). "Hazlitt, William (1737–1820)", Oxford Dictionary of National Biography, Oxford University Press accessed 25 Nov 2011.
51.^ Jump up to: a b Davis D. Joyce (2007-05-30). Alternative Oklahoma: Contrarian Views of the Sooner State. University of Oklahoma Press. p. 213. ISBN 978-0-8061-3819-0.
52.Jump up ^ Nick Kotz (2005). Judgment Days: Lyndon Baines Johnson, Martin Luther King Jr., And The Laws That Changed America. Houghton Mifflin Harcourt. p. 132. ISBN 978-0-618-08825-6.
53.Jump up ^ "More than one Republican apologist fairly pointed out that the unitarian Jefferson was no greater an infidel than the unitarian Adams... Although [Jefferson] was elected to an Anglican parish vestry, no record exists of his having served in that capacity. He was famous for not attending church and did so semiregularly only during his presidency and near the end of his life. To friends, he referred to himself variously as a 'Theist,' 'Deist,' 'Unitarian,' 'Rational Christian,' and 'Epicurean'; 'I am a sect unto myself, as far as I know,' he wrote." America's Founding Faiths, by Forrest Church, UU World magazine, Vol. XXI, Nol 4, Winter 2007.
54.Jump up ^ [5]
55.Jump up ^ Stephen King#Personal life
56.Jump up ^ Hunt, L.B. (February 1985). "Richard Knight and the Production of Malleable Platinum the story of a forgotten Chemist" (PDF). Platinum Metals Review 29 (01): 48. Retrieved 2011-01-27. "pgs 29–35"
57.Jump up ^ "In Herman Melville's Religious Journey (1998), Walter Donald Kring detailed his discovery of letters indicating that Melville had been a member of the Unitarian Church of All Souls in New York City." http://en.wikipedia.org/wiki/Herman_Melville#Death
58.Jump up ^ Fairman, Charles (1939). Mr. Justice Miller and the Supreme Court, 1862–1890. Harvard University Press. p. 14. ISBN 1-58477-267-0.
59.Jump up ^ uuworld.org : unitarian universalist elected to u.s. house
60.Jump up ^ http://www.uua.org/uuagovernance/officers/president/
61.Jump up ^ Kohn, Rachael. "ABC Radio National." New and Newer Religions: Unitarianism and Eckankar. Dr Rachael Kohn, 28 June 2009. Web. 11 Aug. 2013. <http://www.abc.net.au/radionational/programs/spiritofthings/new-and-newer-religions-unitarianism-and-eckankar/3055854#transcript>.
62.Jump up ^ "The presiding judge, Isaac Parker, was himself a Unitarian." http://www.uua.org/re/tapestry/adults/river/workshop9/workshopplan/stories/178594.shtml
63.Jump up ^ "On February 24, 1860, the Boston Unitarian minister and transcendentalist, Theodore Parker, wrote Professor Desor from Rome..." Darwin and the Transcendentalists, John B. Wilson, Journal of the History of Ideas, Vol. 26, No. 2. (Apr. – June, 1965), p. 286. . Retrieved August 25, 2007.
64.Jump up ^ "Randy Pausch, Computer Science Professor at Carnegie Mellon University, died on July 25 after a two-year struggle with pancreatic cancer. A Unitarian Universalist who first came to this faith as a member of the First Unitarian Church of Pittsburgh (Pennsylvania), Pausch was 47 years old. Celebrated in his field for co-founding the pioneering Carnegie Mellon Entertainment Technology Center and for creating the innovative educational software tool known as "Alice", Pausch earned his greatest worldwide fame for his "The Last Lecture", which was subsequently published by Hyperion Books.In Memoriam: Randy Pausch, UUA.org
65.Jump up ^ "Unitarian Universalist Melissa Harris-Perry is a distinguished academic and a commentator on MSNBC. She has written the book, "Barbershops, Bibles, and BET: Everyday Talk and Black Political Thought," and delivered the Ware Lecture at the 2009 General Assembly of the UUA." October 31, 2012 http://www.uua.org/beliefs/history/6186.shtml Retrieved August 11, 2013
66.Jump up ^ "Some famous modern-day Unitarian Universalists include Tim Berners-Lee, Melissa Harris-Perry, Christopher Reeve, May Sarton, Randy Pausch, Pete Seeger, Joanne Woodward, and Kurt Vonnegut." October 31, 2012 http://www.uua.org/beliefs/history/6186.shtml Retrieved August 11, 2013
67.Jump up ^ Famous Unitarian-Universalists, Famous Unitarians
68.Jump up ^ "James Pierpont, author of 'Jingle-Bells' and the son of AUA co-founder, John Pierpont Sr." http://www.uua.org/beliefs/history/6903.shtml
69.Jump up ^ "Unitarian Universalist... Christopher Reeve... was today remembered by UUA President William G. Sinkford... Sinkford said, '...Christopher bore witness in both word and deed to the healing power of his Unitarian Universalist faith. I am so thankful that he found a religious home with us and a faithful minister in the Rev. Frank Hall of the Westport (Connecticut) Unitarian Church.'" In Memoriam: Christopher Reeve, Unitarian Universalist, UUA.org, Oct. 12, 2004. . Retrieved August 27, 2007.
70.Jump up ^ Abraham, Martin, John and Dru by Mark Ritchie, excerpted from sermon delivered January 2008 at First Universalist Church of Minneapolis
71.Jump up ^ [6]Mary Augusta Safford Article by Celeste DeRoche
72.Jump up ^ Ellery Schempp's remarks at the Oct. 17 Arlington St. Church event: "Ahead of the Wave: UU Defense of Civil Liberties", delivered 17 October 2002, published 2007 at UUA.org archives . Retrieved 12 March 2009.
73.Jump up ^ High-profile advocate for human rights, by Kimberly French, UUWorld, Winter 2006 11.1.06
74.Jump up ^ "The Serlings joined the UU Community Church of Santa Monica, California..." * Looking back: 'Twilight Zone' writer challenged prejudice, by Kimberly French, UU World magazine, Vol. XXI, Nol 4, Winter 2007.
75.Jump up ^ "Shaw was the son of Sarah and Francis Shaw, two radical Unitarians who were among the first to embrace Transcendentalism, feminism, and abolitionism." http://www.uuworld.org/ideas/articles/186477.shtml
76.Jump up ^ "Being liberal in his religious views, he was in reality a Universalist." http://www.genealogybug.net/oh_biographies/schumacher.shtml
77.Jump up ^ "The Quaker Oats company, for example, should have been called the Universalist Oats, for it was started by Ferdinand Schumacher, an Akron, Ohio, Universalist who got rich selling oatmeal to the Union army during the Civil War." http://www.uuworld.org/ideas/articles/2745.shtml
78.Jump up ^ http://www.uua.org/administration/wsbio.html "Biographical sketch: The Reverend William G. Sinkford"
79.Jump up ^ # ^ http://adbonline.anu.edu.au/biogs/A060190b.htm
80.Jump up ^ Stark called himself "a Unitarian who does not believe in a supreme being" and has been identified as an atheist. Rep. Stark applauded for atheist outlook: Believed to be first congressman to declare nontheism, Associated Press, March 13, 2007 . Retrieved June 15, 2007.
81.Jump up ^ Newmyer, Kent (1986). Supreme Court Justice Joseph Story: Statesman of the Old Republic. Univ of North Carolina Press. p. 180. ISBN 978-0807841648.
82.Jump up ^ http://www-math.mit.edu/people/struik-obituary.html Archived September 9, 2006 at the Wayback Machine
83.Jump up ^ http://www.judybolton.com/obituary.html Obituary for Margaret Sutton Hunting
84.Jump up ^ "Clementia Taylor". Oxford Dictionary of National Biography. Retrieved 2012-12-22.
85.Jump up ^ Vonnegut said "I am an atheist (or at best a Unitarian who winds up in churches quite a lot)."Haught, James A. (1996). 2,000 Years of Disbelief: Famous People with the Courage to Doubt. Prometheus Books. ISBN 978-1-57392-067-4.
86.Jump up ^ "Bring O Past Your Honor: Congregation Histories : Minnesota". "W. D. Washburn was a chief founder of the church [First Universalist Church of Minneapolis] when it was formally incorporated in 1859, and a faithful member for fifty years. (From the Washburn family also early members of the church) came the present day Pillsbury and General Mills companies"
87.Jump up ^ "I am a Muslim and I worship in mosques when I am in Pakistan. I also worship in Unitarian Churches when I'm in the US..." * Global Citizen, by Dawud Wharnsby, Scout UK magazine, June/July 2010.
88.Jump up ^ "uua.org/uuhs/duub/articles/alfredwhite.html White, a lifelong member of the church [The First Unitarian Church of Brooklyn]"
89.Jump up ^ "Some famous modern-day Unitarian Universalists include Tim Berners-Lee, Melissa Harris-Perry, Christopher Reeve, May Sarton, Randy Pausch, Pete Seeger, Joanne Woodward, and Kurt Vonnegut." October 2012 http://www.uua.org/beliefs/history/6186.shtml Accessed August 11, 2013
90.Jump up ^ "Frank Lloyd Wright's contact with All Souls Church may have begun in December 1884 when his father had preached there. The All Souls Church Fourth Annual, dated January 6, 1887, was the first to list Wright as a member..." [All Souls is a Unitarian church in Chicago, Illinois] Frank Lloyd Wright's Unity Temple and Architecture for Liberal Religion in Chicago, 1885–1909, Joseph Siry, The Art Bulletin, Vol. 73, No. 2. (Jun., 1991), pp. 257–282. . Retrieved August 26, 2007.
91.Jump up ^ "A devoted lifelong Universalist, today the peace tower at the Universalist National Memorial Church in Washington D.C. is named in Young’s honor." Biographical information on Owen D. Young. http://www.harvardsquarelibrary.org/Young/Home.html
External links[edit]
Dictionary of Unitarian and Universalist Biography
Famous UUs


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http://en.wikipedia.org/wiki/List_of_Unitarians,_Universalists,_and_Unitarian_Universalists














List of Unitarians, Universalists, and Unitarian Universalists

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This is an incomplete list that may never be able to satisfy particular standards for completeness. You can help by expanding it with reliably sourced entries.
See also History of Unitarianism
A number of notable people have considered themselves Unitarians, Universalists, and following the merger of these denominations in the United States and Canada in 1961, Unitarian Universalists. Additionally, there are persons who, because of their writings or reputation, are considered to have held Unitarian or Universalist beliefs. Individuals who held unitarian (nontrinitarian) beliefs but were not affiliated with Unitarian organizations are often referred to as "small 'u'" unitarians. The same principle can be applied to those who believed in universal salvation but were not members of Universalist organizations. This article, therefore, makes the distinction between capitalized "Unitarians" and "Universalists" and lowercase "unitarians" and "universalists".
The Unitarians and Universalists are groups that existed long before the creation of Unitarian Universalism.
Early Unitarians did not hold Universalist beliefs, and early Universalists did not hold Unitarian beliefs. But beginning in the nineteenth century the theologies of the two groups started becoming more similar.
Additionally, their eventual merger as the Unitarian Universalist Association (UUA) did not eliminate divergent Unitarian and Universalist congregations, especially outside the US. Even within the US, some congregations still keep only one of the two names, "Unitarian" or "Universalist". However, with only a few exceptions, all belong to the UUA—even those that maintain dual affiliation (e.g., Unitarian and Quaker). Transcendentalism was a movement that diverged from contemporary American Unitarianism but has been embraced by later Unitarians and Unitarian Universalists.
In Northern Ireland, Unitarian churches are officially called "Non-Subscribing Presbyterian", but are informally known as "Unitarian" and are affiliated with the Unitarian churches of the rest of the world.

Contents :

Top ·
 0–9 ·
 A ·
 B ·
 C ·
 D ·
 E ·
 F ·
 G ·
 H ·
 I ·
 J ·
 K ·
 L ·
 M ·
 N ·
 O ·
 P ·
 Q ·
 R ·
 S ·
 T ·
 U ·
 V ·
 W ·
 X ·
 Y ·
 Z

A[edit]
Francis Ellingwood Abbot (1836–1903) – Unitarian minister who led a group that attempted to liberalize the Unitarian constitution and preamble. He later helped found the Free Religious Association.[1]
Abigail Adams (1744–1818) – women's rights advocate and first Second Lady and the second First Lady of the United States[2]
James Luther Adams (1901–1994) – Unitarian theologian.[3]
John Adams (1735–1826)[4] – second President of the United States.
John Quincy Adams (1767–1848)[4] – sixth President of the United States. Co-founder, All Souls Church, Unitarian (Washington, D.C.)
Sarah Fuller Adams (1805–1848) – English poet and hymn writer
Conrad Aiken (1889–1973) – poet.[3]
Louisa May Alcott (1832–1888)[4] – author of Little Women.
Ethan Allen (1738–1789) – author of Reason the Only Oracle of Man, and the chief source of Hosea Ballou's universalist ideas.[5]
Joseph Henry Allen (1820–1898) – American Unitarian scholar and minister.
Arthur J. Altmeyer (1891–1972) – father of Social Security.[3]
J. M. Andrews (1871–1956) – Prime Minister of Northern Ireland (a Non-subscribing Presbyterian member)
Susan B. Anthony (1820–1906) – Quaker[6]
Robert Aspland (1782–1845) – English Unitarian minister, editor and activist, founder of the British and Foreign Unitarian Association
Robert Brook Aspland (1805–1869) – English Unitarian minister and editor, son of Robert Aspland
B[edit]
Samuel Bache (1804–1876) – English Unitarian minister
E. Burdette Backus (1888–1955) – Unitarian Humanist minister (originally a Universalist)[3]
Bill Baird (born 1932) – reproductive rights pioneer, Unitarian.[7][8]
Dr. Sara Josephine Baker (1873–1945) – physician and public health worker.[3]
Emily Greene Balch (1867–1961) – Nobel Peace Laureate[3]
Roger Nash Baldwin (1884–1981) – founder of American Civil Liberties Union[3]
Adin Ballou (1803–1890) – abolitionist and former Baptist who became a Universalist minister, then a Unitarian minister.[5]
Hosea Ballou (1771–1852) – American Universalist leader. (Universalist minister and a unitarian in theology)[5][9][10]
Aaron Bancroft (1755–1839) – Congregationalist Unitarian minister
John Bardeen (1908–1991) – physicist, Nobel Laureate 1956 (inventing the transistor) and in 1972 (superconductivity)[3]
Phineas Taylor Barnum (1810–1891) – American showman and Circus Owner[11]
Ysaye Maria Barnwell (born 1946) – member of Sweet Honey in the Rock, founded the Jubilee Singers, a choir at All Souls Church in Washington, D.C.[12]
Béla Bartók (1881–1945) – composer.[3]
Clara Barton (1821–1912) – organizer of American Red Cross, Universalist[10][13]
Christopher C. Bell (born 1933) – author
Ami Bera (born 1965) - US Representative for California
Henry Bergh (1811–1888) – founded the American Society for the Prevention of Cruelty to Animals and the Society for the Prevention of Cruelty to Children.[14][15]
Tim Berners-Lee (born 1955) – inventor of the World Wide Web.[16][17]
Paul Blanshard (1892–1980) – activist.[3]
Chester Bliss Bowles (1901–1986) – Connecticut Governor and diplomat.[3]
Ray Bradbury (1920–2012) – author.[3]
T. Berry Brazelton (born 1918) – pediatrician, author, TV show host.[18]
Olympia Brown (1835–1926) – suffragist, Universalist minister[10]
Percival Brundage (1892–1979) – technocrat[19]
Rev. John A. Buehrens (born 1947) – president of the Unitarian Universalist Association from 1993–2001[20]
Charles Bulfinch (1763–1844) – most notable for being Architect of the Capitol. Co-founder, All Souls Church, Unitarian (Washington, D.C.)
Ralph Wendell Burhoe (1911–1997) – scholar[3]
Harold Hitz Burton (1888–1964) – U.S. Supreme Court Justice 1945–1958[3]
Edmund Butcher (1757–1822) – English minister
C[edit]
John C. Calhoun (1782–1850) – U.S Senator[21] Co-founder, All Souls Church, Unitarian (Washington, D.C.)
Neville Chamberlain (1869–1940) – British Prime Minister[22]
Walter Bradford Cannon (1871–1945) – experimental physiologist[3]
Louise Whitfield Carnegie (1857–1946) – wife of philanthropist Andrew Carnegie. After Carnegie died Louise made donations to charities.[23][24]
Lant Carpenter (1780–1840) – English Unitarian minister, author and educator
Russell Lant Carpenter (1816–1892) – Unitarian minister. Son and biographer of Dr. Lant Carpenter
William Ellery Channing (1780–1842) – Unitarian who later identified himself as an "independent Christian"[4][25]
Charles Chauncy (1592–1672) – Unitarian Congregationalist minister.[26]
Jesse Chickering (1797–1855) – Unitarian minister and economist
Brock Chisholm (1896–1971) – director, World Health Organization[3]
Parley P. Christensen (1869–1954) – Utah and California politician, Esperantist
Annie Clark (born 1982) – musician and singer-songwriter, better known by her stage name, St. Vincent (musician).[27]
Andrew Inglis Clark (1848–1907) – Tasmanian politician. Responsible for the adoption of the Hare-Clark system of proportional representation by the Parliament of Tasmania[28]
Grenville Clark (1882–1931) – author[3]
Joseph S. Clark (1901–1990) – US Senator and mayor of Philadelphia[3]
Laurel Clark (1961–2003) – US Navy officer and NASA Astronaut who died in the Space Shuttle Columbia disaster[29]
Stanley Cobb (1887–1968) – neurologist and psychiatrist[3]
William Cohen (born 1940) – U.S. Secretary of Defense (1997–2001), U.S. Senator from Maine (1979–1997)
Henry Steele Commager (1902–1998) – American historian and biographer of Theodore Parker[3]
Kent Conrad (born 1948) – U.S. Senator from North Dakota (1992–2013)[30]
William David Coolidge (1873–1975) – inventor, physician, research director[3]
Norman Cousins (1915–1990) – editor and writer, Unitarian friend[3]
E. E. Cummings (1894–1962) – poet and painter[3]
William Cushing (1732–1810) – one of the original US Supreme Court Justices, appointed by Geo. Washington and longest serving of the original justices (1789–1810).[31]
D[edit]
Cyrus Dallin (1861–1944) – American sculptor[3]
Ferenc Dávid (often rendered Francis David) (1510–1579) – Hungarian-Transylvanian priest, minister and bishop, first to use the word "Unitarian" to describe his faith[4]
George de Benneville (1703–1793) – Universalist[5]
Morris Dees (born 1936) – attorney, cofounder, chief legal counsel of Southern Poverty Law Center[32]
Karl W. Deutsch (1912–1992) – international political scientist[3]
John Dewey (1859–1952) – author of A Common Faith, Unitarian friend[3]
Charles Dickens (1812–1870) – English novelist.[33]
John H. Dietrich (1878–1957)[3] – Unitarian minister
James Drummond Dole (1877–1958) – entrepreneur[3]
Emily Taft Douglas (1899–1994) – US Representative, Illinois[3]
Paul Douglas (1892–1976) – US Senator, also a Quaker[3][34]
Madelyn Dunham (1922–2008) – grandmother of U.S. President Barack Obama[35]
Stanley Armour Dunham (1918–1992) – grandfather of Barack Obama[35]
Stanley Ann Dunham (1942–1995) – mother of Barack Obama[36]
E[edit]
Richard Eddy (1828–1906) – minister and author of 1886 book Universalism in America.[5]
Charles William Eliot (1834–1926) – landscape architect[3]
Samuel Atkins Eliot (1862–1950) – first president of the Unitarians[3]
Thomas H. Eliot (1907–1991) – legislator and educator[3]
Ralph Waldo Emerson (1803–1882) – Unitarian minister and Transcendentalist[4]
William Emerson[disambiguation needed] – MIT dean of architecture[3]
Ephraim Emerton (1851–1935) – historian and educator[37]
Marc Estrin (born 1939) – American novelist and political activist
Charles Carroll Everett (1829–1900) – Unitarian minister and Harvard Divinity professor from Maine
F[edit]
Sophia Lyon Fahs (1876–1978) – liberal religious educator[3]
Millard Fillmore (1800–1874) – thirteenth President of the United States[38]
Joseph L. Fisher (1914–1992)[3] – U.S. congressman
Benjamin Flower (1755–1829) – English radical writer
James Freeman (1759–1835) – first American preacher to call himself a Unitarian
James Freeman Clarke (1810–1888) – Unitarian minister, theologian and author
Caleb Fleming (1698–1779) – English anti-Trinitarian dissenting minister
Robert Fulghum (born 1937) – UU minister and writer[39]
Buckminster Fuller (1895–1983) – inventor, engineer[3]
Margaret Fuller (1810–1850) – journalist[40]
G[edit]
Elizabeth Gaskell (1810–1865) – British novelist and social reformer[41]
Frank Gannett (1876–1957) – newspaper publisher[3]
Greta Gerwig (born 1983) – actor[42]
Henry Giles (1809–1882) – British-American Unitarian minister and writer
Eleanor Gordon (1852–1942) – minister and member of the Iowa Sisterhood.[43]
Mike Gravel (born 1930) – U.S. Senator; 2008 Democratic presidential candidate[44]
Dana Greeley (1908–1986) – the first president of the Unitarian Universalist Association[3]
Horace Greeley (1811–1872) – newspaper editor, presidential candidate, Universalist[10]
Robert Joseph Greene (born 1973)- Canadian author and LGBT Activist[45]
Chester Greenwood (1858–1937) – inventor[46]
Gary Gygax (1938–2008) – game designer and creator of Dungeons and Dragons, called himself a Christian, "albeit one that is of the Arian (Unitarian) persuasion."[47]
H[edit]
Edward Everett Hale (1822–1909) – American author, historian and Unitarian clergyman.
Ellen L. Hamilton (1921–1996) – artist, author, advocate for homeless teens, and member of UUA Board of Trustees (1973–1977).[48]
Phebe Ann Coffin Hannaford (1829–1921) – first lesbian clergywoman, biographer
Donald S. Harrington (1914–2005)[3]
Charles Hartshorne (1897–2000) – theologian[3][49]
John Hayward[disambiguation needed] philosopher of religion and the arts[3]
William Hazlitt (1737–1820) – influential Unitarian minister and father of the writer of the same name[50]
Thomas Wentworth Higginson (1823–1911) – Unitarian Minister and member of the Secret Six who funded John Brown's raid on Harper's Ferry.
Lotta Hitschmanova (1909–1990) – founder, Unitarian Service Committee of Canada[3]
Jessica Holmes (born 1973) – cast member of "Air Farce".
John Holmes (1904–1962) – poet[3]
Oliver Wendell Holmes, Jr. (1841–1935) – American jurist who served as an Associate Justice of the Supreme Court of the United States from 1902 to 1932. Unitarian
W. R. Holway (1893–1981) – engineer in Tulsa, co-founded All Souls Unitarian Church in 1921.[51]
Julia Ward Howe (1819–1910) – author of "The Battle Hymn of the Republic".[13]
Roman Hruska (1904–1999) – conservative Republican Senator from Nebraska[52]
David Hubel (born 1926) – Nobel Prize Laureate in Medicine 1981
Charles Hudson (1795–1881) – Universalist minister and politician
Blake Hutchison (1980– ) filmmaker, Finding a Dream
J[edit]
Thomas Jefferson (1743–1826) – third president of the US, Unitarian[53]
Joseph Johnson (1738–1809) – English publisher
Jenkin Lloyd Jones (1843–1918) – Unitarian missionary and minister in the United States[54]
Richard Lloyd Jones (1873–1963) – son of Jenkin Lloyd Jones, editor and publisher of the Tulsa Tribune, also co-founder of All Souls Unitarian Church in 1921.[51]
K[edit]
György Kepes (1906–2001) – visual artist[3]
Naomi King (born 1970) – Unitarian minister, daughter of author Stephen King[55]
Thomas Starr King (1824–1864) – minister who during his career served both in Universalist and in Unitarian churches[4][10]
James R. Killian (1904–1988) – president of the Massachusetts Institute of Technology[3]
W.M. Kiplinger (1891–1967) – publisher of the Kiplinger Letters[3]
Abner Kneeland (1774–1844) – Universalist minister and denominational leader who, after leaving the denomination to become a leader in the freethought movement, was convicted and jailed for blasphemy.[5]
Richard Knight (1768–1844) – friend, colleague and follower of Joseph Priestley, developed the first method to make platinum malleable. Stored Priestley's library during his escape to America.[56]
L[edit]
William L. Langer (1896–1977) – historian of diplomacy[3]
T.V. John Langworthy (born 1947) – songwriter singer of popular songs given to him in dreams by God.
Margaret Laurence (1926–1987) – author[3]
Alfred McClung Lee (1906–1992) – sociologist[3]
Ernest George Lee (1896–1983) – prominent British Unitarian minister from 1931 to 1979 in Bolton, Shrewsbury, Brixton, Hampstead and Torquay. He was also a lifelong author, writer and longest serving editor of the Unitarian newspaper The Inquirer (1939–1962).
John Lewis (philosopher) (1889–1976) – British Unitarian minister and Marxist philosopher and author of many works on philosophy, anthropology, and religion.
Geoff Levermore – Nobel Peace Laureate 2007
Viola Liuzzo (1925–1965)[16]
Arthur Lismer (1885–1969) – Canadian painter, educator[3]
Mary Livermore (1820–1905) – Universalist[10]
Arthur Lovejoy (1873–1962) – founder of the History of Ideas movement[3]
M[edit]
George MacDonald (1824–1905) – Scottish author, poet, and Universalist
Tor Edvard Markussen (unknown date of birth) Norwegian teacher and Knausgård-enthusiast.[3]
John P. Marquand (1893–1960) – author[3]
Tomáš Garrigue Masaryk (1850–1937) – first President of Czechoslovakia
Bernard Maybeck (1862–1957) – architect, Unitarian[3]
Scotty McLennan (born 1948) – dean for Religious Life at Stanford University, Minister of Stanford Memorial Church, and inspiration for the Reverend Scot Sloan character in the comic strip Doonesbury[3]
Adrian Melott (born 1947) – physicist and cosmologist
Herman Melville (1819–1891) – American writer best known for Moby-Dick[57]
Samuel Freeman Miller (1816–1890) – United States Supreme Court Justice from 1862 to 1890[58]
Robert Millikan (1868–1953) – Nobel Laureate in Physics 1923 for determining the charge of the electron, taught at CalTech in Pasadena CA[3]
Walt Minnick (born 1942) – Politician and representative for Idaho's 1st congressional district, United States House of Representatives[59]
Théodore Monod (1902–2000) – French activist. Founding president of the Francophone Unitarian Association
Ashley Montagu (1905–1999) – anthropologist and social biologist[3]
Christopher Moore – founder of the Chicago Children's Choir[3]
Mary Carr Moore (1873–1957) – composer, teacher, Far Western activist for American Music[3]
Peter Morales – eighth and current president of the Unitarian Universalist Association[60]
Arthur E. Morgan (1878–1975) – human engineer and college president[3]
John Murray (1741–1815) – Universalist minister and leader[5][10]
N[edit]
Maurine Neuberger (1907–2000) – US Senator[3]
Paul Newman (1925–2008) – actor, film director[16][61]
O[edit]
Keith Olbermann (born 1959) – news anchor, political commentator, and sports journalist.
Mary White Ovington (1865–1951) – NAACP founder[3]
P[edit]
Bob Packwood (born 1932) – U.S. Senator from Oregon (1969–1995)
John Palmer (1742–1786) – English Unitarian minister
David Park (1911–1960) – West coast painter.[3]
Isaac Parker (1768–1830) – Massachusetts Congressman and jurist, including Chief Justice of the Massachusetts Supreme Judicial Court from 1814 to his death.[62]
Theodore Parker (1810–1860) – Unitarian minister and transcendentalist[4][5][63]
Linus Pauling (1901–1994) – Nobel Laureate for Peace and for Chemistry[3]
Randy Pausch (1960–2008) – computer science professor at Carnegie Mellon University, Author of "The Last Lecture"[64]
Cecilia Payne-Gaposchkin (1900–1979) – astronomer and astrophysicist.[3]
Melissa Harris-Perry (born 1973) – professor, author, and political commentator on MSNBC hosting the Melissa Harris-Perry (TV program).[65][66]
William James Perry, (born 1927) – former United States Secretary of Defense
William T. Pheiffer (1898–1986) – American lawyer/politician[67]
Utah Phillips, (1935–2008) – American singer, songwriter and homeless advocate
William Pickering (1910–2004) – space explorer[3]
James Pierpont (1822–1893) – songwriter ("Jingle Bells")[68]
Daniel Pinkham (1923–2006) – composer[3]
John Platts (1775–1837) – English Unitarian minister and author
Van Rensselaer Potter (1911–2001) – global bioethicist[3]
Joseph Priestley (1733–1804) – discoverer of oxygen and Unitarian minister[4]
George Pullman (1831–1897) – Universalist[10]
R[edit]
Mary Jane Rathbun (1860–1943) – marine zoologist[3]
Desmond Ravenstone (born 1963) – activist and educator on BDSM and sexual freedom issues, Unitarian Universalist blogger
James Reeb (1927–1965) – civil-rights martyr[16]
Curtis W. Reese (1887–1961) – religious humanist[3]
Christopher Reeve (1952–2004) – actor and Unitarian Universalist[16][69]
James Relly (c. 1722 – 1778) – Universalist[5][10]
Paul Revere (1735–1818)[4] – American silversmith, industrialist and patriot
David Ricardo (1772–1823) – British classical economist noted for creating the concept of comparative advantage
Malvina Reynolds (1900–1978) – songwriter / singer / activist[3]
Elliot Richardson (1920–1999) – often listed as "Anglican" but was a member of a UU church near Washington, D.C. for many years Lawyer and public servant[3]
Mark Ritchie (born 1951) – Minnesota Secretary of State (2007–)[70]
Benjamin Rush (1745–1813) – very active in the Universalist movement, although never technically joined a Universalist congregation[10]
S[edit]
Mary Safford (1851–1927) – Unitarian Minister and leader of the Iowa Sisterhood.[71]
Leverett Saltonstall (1892–1979) – U.S. Senator from Massachusetts[3]
Franklin Benjamin Sanborn (1831–1917) – one of the Secret Six who funded John Brown's raid on Harper's Ferry; social scientist and memorialist of transcendentalism.
May Sarton (1912–1995) – poet[3][16]
Ellery Schempp (born 1940) – physicist who was the primary student involved in the landmark 1963 United States Supreme Court case of Abington School District v. Schempp, which declared that public school-sanctioned Bible readings were unconstitutional.[72]
Arthur Schlesinger (1917–2007) – American historian[3]
Richard Schultes (1915–2001) – explorer of the Amazon jungle[3]
William F. Schulz (born 1949) – former executive director of Amnesty International USA, former president of the Unitarian Universalist Association[73]
Albert Schweitzer (1875–1965) – Nobel Peace Laureate 1953, late in life unitarian; honorary member of the Church of the Larger Fellowship (Unitarian Friend)[3]
Pete Seeger (1919–2014) – folk singer and song writer[3][16]
Roy Wood Sellars (1880–1973) – philosopher of religious humanism[3]
Rod Serling (1924–1975) – writer; creator of The Twilight Zone television series.[3][74]
Lemuel Shaw (1781–1861) – Unitarian and chief justice of the Massachusetts Supreme Judicial Court. Under his leadership, the court convicted Abner Kneeland, a former Universalist, of blasphemy.[5]
Robert Gould Shaw (1837–1863) – colonel of the 54th Massachusetts, first regiment of free blacks in the Union Army.[75]
Ferdinand Schumacher (1822–1908) – one of the founders of companies which merged to become the Quaker Oats Company.[76][77]
Herbert A. Simon (1916–2001) – Nobel Laureate in Economics 1978, artificial intelligence pioneer[3]
Rev. William G. Sinkford (born 1946) – seventh president of the Unitarian Universalist Association[78]
Catherine Helen Spence (1825–1910) – Australian suffragette and political reformer[79]
Pete Stark (born 1931) – U.S. Representative, D-California.[80]
Vilhjalmur Stefansson (1879–1962) – Arctic explorer and champion of Native American rights[3]
Adlai Stevenson (1900–1965) – Illinois governor, and Democratic presidential candidate in 1952 and 1956[3]
Joseph Story (1779–1845) – United States Supreme Court Justice from 1811 to 1845.[81]
Dirk Jan Struik (1894–2000) – mathematician[82]
Jedediah Strutt (1726-1797) Pioneer cotton spinner and philanthropic employer.
Margaret Sutton (1903–2001) – author of the Judy Bolton series and other children's books[83]
T[edit]
William Howard Taft (1857–1930) – President of the United States (1909–1913)[4][21]
Clementia Taylor (1810–1908) – women's activist and radical[84]
V[edit]
William Vidler (1758–1816) – English Universalist and Unitarian minister
Kurt Vonnegut (1922–2007) – writer[16][85]
W[edit]
George Wald (1906–1997) – Nobel Laureate in Medicine 1967
Zach Wahls (born 1991) – LGBT activist
Caroline Farrar Ware (1899–1990) – historian and social activist[3]
William D. Washburn (1831–1912) – Universalist American politician and businessman[86]
Daniel Webster (1782–1852)[21]
Dawud Wharnsby (born 1972) – poet, singer and songwriter (Unitarian Universalist and Muslim)[87]
Alfred Tredway White (1846–1921) – housing reformer and philanthropist[88]
Alfred North Whitehead (1861–1947) – philosopher (Unitarian Friend)[3]
Willis Rodney Whitney (1868–1958) – the "Father of Basic Research in Industry"[3]
Thomas Whittemore (1800–1861) – Universalist Minister, author and publisher
David Rhys Williams[3] (1890–1970) – American Unitarian minister
Edward Williams (bardic name Iolo Morganwg) (1747–1826) – Welsh antiquarian, poet, collector, forger
William Carlos Williams (1883–1963) – physician and author[3]
Samuel Williston (1861–1963) – dean of America's legal profession.[3]
Edwin H. Wilson (1898–1993) – Unitarian Humanist leader[3]
Ross Winans (1796–1877) – inventor and railroad pioneer
Joanne Woodward (born 1930) – actress, wife of Paul Newman[89]
Theodore Paul Wright (1895–1970) – aeronautical engineer[3]
Frank Lloyd Wright (1867–1959) – among Wright's architectural works were Unity Temple in Oak Park, Illinois, and First Unitarian Society in Madison, Wisconsin.[3][4][90]
Quincy Wright (1890–1970) – author of A Study of War[3]
Richard Wright (1764–1836) – English Unitarian minister and missionary
Sewall Wright (1889–1988) – evolutionary theorist.[3]
N.C. Wyeth (1882–1945) – illustrator and painter[3]
Y[edit]
Owen D. Young (1874–1962) – president and chairman of General Electric. Founder of Radio Corporation of America which helped found National Broadcasting Company. Drafted the Young Plan after World War I.[91]
Whitney M. Young (1921–1971) – social work administrator[3]
Z[edit]
John II Sigismund Zápolya (1540–1570) – king of Hungary, then prince of Transylvania.[4]
See also[edit]

Portal icon Religion portal
Lists of people by belief
Footnotes, citations and references[edit]
1.Jump up ^ Biographical Information for Abbot, Francis Ellingwood. Family Papers, 1815–1940, in the collections of the Andover-Harvard Theological Library, Harvard Divinity School. Retrieved August 28, 2007.
2.Jump up ^ Abigail Adams
3.^ Jump up to: a b c d e f g h i j k l m n o p q r s t u v w x y z aa ab ac ad ae af ag ah ai aj ak al am an ao ap aq ar as at au av aw ax ay az ba bb bc bd be bf bg bh bi bj bk bl bm bn bo bp bq br bs bt bu bv bw bx by bz ca cb cc cd ce cf cg ch ci cj ck cl cm cn co cp cq cr cs Notable American Unitarians, 1936–1961, a project of the First Parish and the First Church in Cambridge (Unitarian Universalist), hosted at the website of Harvard Square Library. Project advisors: Gloria Korsman, Andover-Harvard Theological Library; Conrad Edick Wright, Massachusetts Historical Society; and Conrad Wright, Harvard Divinity School. (Archived July 3, 2007)
4.^ Jump up to: a b c d e f g h i j k l m "Some famous Unitarians include presidents John Adams and John Quincy Adams, Louisa May Alcott, Ralph Waldo Emerson, Paul Revere, President William Howard Taft, and Frank Lloyd Wright... Important figures from this period in Unitarian history include John Biddle, Francis David, Michael Servetus, King John Sigismund and Faustus Socinus... The influential Unitarians from this era included William Ellery Channing, Theodore Parker, Joseph Priestly [sic], and Thomas Starr King, who was also a Universalist." [1], uduuf.org. Retrieved August 1, 2011.
5.^ Jump up to: a b c d e f g h i j Recent Scholarship in American Universalism: A Bibliographical Essay, Alan Seaburg, Church History, Vol. 41, No. 4. (Dec., 1972), pp. 513–523. . Retrieved August 28, 2007.
6.Jump up ^ "Delineated in detail are formative influences such as her... religious environment (Quaker and Unitarian)..." Suffrage for All, Review of Susan B. Anthony: Rebel, Crusader, Humanitarian by Alma Lutz. Review author: Hazel Browne Williams, The Phylon Quarterly, Vol. 20, No. 2. (2nd Qtr., 1959), p. 205. . Retrieved August 25, 2007.
7.Jump up ^ Kohn, Alfie (March 20, 1987). "Crusader still leads way on abortion rights". USA Today.
8.Jump up ^ Marteka, Peter (October 31, 2005). "An 'Unfinished Crusade'". The Hartford Courant.
9.Jump up ^ "Ballou, the son of a poor Calvinist Baptist preacher, was converted to Universalism and began preaching the new "heresy" on a Calvinistic basis in 1791… His first sermon on a Unitarian and Arian base was preached in 1795. Within ten years, through the power of his argumentation, and against the opposition of the prominent Universalist John Murray, Ballou had converted the Universalist ministry to Unitarianism."Hosea Ballou, Preacher of Universal Salvation, Ernest Cassara, Church History, Vol. 26, No. 4. (Dec., 1957), p. 382. . Retrieved August 25, 2007.
10.^ Jump up to: a b c d e f g h i j "Some famous Universalists include Clara Barton, Olympia Brown, Thomas Starr King, Horace Greeley, George Pullman, Mary Livermore, and Benjamin Rush. ...Universalist beliefs have been proclaimed for thousands of years, starting with Origen in 200 CE and continuing through to James Relly in the sixteen hundreds... Universalists including Hosea Ballou, John Murray, and Benjamin Rush helped to spread and develop their faith's teachings throughout the denomination's early years." Universalism, UUA.org, August 1, 2007. . Retrieved August 27, 2007.[dead link]
11.Jump up ^ Seaburg, Alan. P. T. Barnum. Unitarian Universalist Historical Society. . Retrieved February 20, 2008.
12.Jump up ^ The Jubilee Singers
13.^ Jump up to: a b "The Struggle for Racial Justice describes the key roles played by Unitarian and Universalist women... These women included Clara Barton, founder of the American Red Cross, and Julia Ward Howe, who wrote 'The Battle Hymn of the Republic.'" Exhibit "Standing Before Us: Unitarian Universalist Women and Social Reform" On Display at Women's Rights National Historical Park, Women's Rights National Historical Park news release, Department of the Interior, National Park Service, Contact: Vivien Rose. . Retrieved August 28, 2007.
14.Jump up ^ Millspaugh John. 5.15.11 uuworld http://www.uuworld.org/ideas/articles/183480.shtml Accessed 8/10/13
15.Jump up ^ "Bergh used his wealth and prestige to raise public awareness of the suffering of animals and to enlist support from powerful New York businessmen, politicians, and religious leaders in the founding of the ASPCA. Among these was his minister, Henry Whitney Bellows of the First Congregational Church of New York City (now the Unitarian Church of All Souls)" http://www25-temp.uua.org/uuhs/duub/articles/henrybergh.html
16.^ Jump up to: a b c d e f g h "Some Unitarian Universalists of whom you may already have heard include Tim Berners-Lee, Paul Newman, Christopher Reeve, May Sarton, Pete Seeger, and Kurt Vonnegut... Unitarian Universalists James Reeb and Viola Liuzzo were killed because of their participation in this protest..." Unitarian Universalism, UUA.org, March 1, 2007. . Retrieved August 28, 2007.[dead link]
17.Jump up ^ Tim Berners-Lee, The World Wide Web and the "Web of Life"
18.Jump up ^ Gwen Foss (2003). A Who's who of U.U.s: A Concise Biographical Compendium of Prominent, Famous and Noteworthy Unitarians, Universalists and UUs. Gwen Foss.
19.Jump up ^ "...he was director of the American Unitarian Association (1942–48) and in 1949 began the first of five years as a director of the Unitarian Service Committee (1949–54). Chairman, Unitarian Development Fund Campaign (1959–62)." Hall of Fame: Percival Flack Brundage, Fisher College of Business at The Ohio State University, 1994–2004. (Archived.) Retrieved August 26, 2007.
20.Jump up ^ UUA: The John A. Buehrens Ministerial Scholarships (2 Scholarships)
21.^ Jump up to: a b c Vision & Values in a Post-9/11 World: A curriculum on Civil Liberties, Patriotism, and the U.S. Role Abroad for Unitarian Universalist Congregations, Developed by Pamela Sparr on behalf of the Unitarian Universalist Association of Congregations, Spring 2002. . Retrieved August 28, 2007.[dead link]
22.Jump up ^ Ruston, Alan. "Neville Chamberlain". Unitarian Universalist Historical Society. Retrieved 2007-02-23.
23.Jump up ^ "Andrew Carnegie and Lousie Whitfield were married in her home by the Rev. Dr. Charles H. Eaton, minister of the bride's family Universalist Church of the Divine Paternity in New York City." Biography of Louise Carnegie http://www.harvardsquarelibrary.org/Louise_Carnegie/Louise_Carnegie_Free_Library_Advocate.html
24.Jump up ^ David Nasaw, Andrew Carnegie, (Penguin, 2007) pg. 296 books.google.com/books?id=ni0EsmebjYwC&source=gbs_navlinks_s ISBN 0-14-311244-9, ISBN 978-0-14-311244-0
25.Jump up ^ Channing favored organized Unitarianism early in his career, but later distanced himself from Unitarianism as a sect, which he believed had become too orthodox, and identified himself as an "independent Christian." Channing and Transcendentalism, Arthur I. Ladu, American Literature, Vol. 11, No. 2. (May, 1939), pp. 129–137. . Retrieved August 25, 2007.
26.Jump up ^ Chauncy, Charles. (2007). In Encyclopædia Britannica. Retrieved August 29, 2007, from Encyclopædia Britannica Online
27.Jump up ^ http://www.uuworld.org/ideas/articles/293220.shtml
28.Jump up ^ Clark, Andrew Inglis (1848–1907) Biographical Entry – Australian Dictionary of Biography Online
29.Jump up ^ Unitarian Universalist Astronaut Laurel Clark Remembered with Flowers, Bagpipes, and Warm Recollections
30.Jump up ^ Kent Conrad on the issues
31.Jump up ^ Jordan, John Woolf (1912). Genealogical and Personal History of Fayette County Pennsylvania, Volume 1. Fayette County, PA: Lewis Historical Publishing Company.
32.Jump up ^ Morris Dees (1991). A season for justice: the life and times of civil rights lawyer Morris Dees. Scribner. p. 94. ISBN 978-0-684-19189-8.
33.Jump up ^ Charles Dickens
34.Jump up ^ Keohane, John. "Paul Douglas". Unitarian Universalist Historical Society. Retrieved 2007-02-23.
35.^ Jump up to: a b [2]
36.Jump up ^ Martin, Jonathan (April 8, 2008). "Obama's mother known here as "uncommon"". The Seattle Times.
37.Jump up ^ Emerton, Ephraim (1911). Unitarian Thought. New York: Macmillan Co. OCLC 1403642. Retrieved 28 July 2011.
38.Jump up ^ "The Religious Affiliations of U.S. Presidents". The Pew Forum on Religion & Public Life. January 15, 2009. Retrieved 2013-05-23.
39.Jump up ^ "For 22 years he served as a parish minister of Unitarian churches in the Pacific Northwest." About the Author, from the official website of Robert Fulghum, 2006. . Retrieved August 28, 2007.
40.Jump up ^ French, Kimberly. Radiant Genius & Fiery Heart, UU World, Summer 2010 issue, pp. 36–41
41.Jump up ^ Elizabeth Gaskell (1810–1865) – Find A Grave Memorial
42.Jump up ^ Greta Gerwig, UU Film Star, by Cynthia Littleton, UUWorld, August 15, 2013. Retrieved February 10, 2014
43.Jump up ^ Eleanor Elizabeth Gordon, article by Peter Hughes
44.Jump up ^ Mike Gravel's Unitarian Universalism, by Doug Muder, UUWorld, December 10, 2007. Retrieved January 14, 2008.
45.Jump up ^ [3], by Robert Christofle Canadian Unitarian Fall 2013 #2 Vol 55 Page 19
46.Jump up ^ [4] PDF
47.Jump up ^ Q&A with Gary Gygax, Part I
48.Jump up ^ UUA Directory 1973. Boston: Unitarian Universalist Association of Congregations.
49.Jump up ^ http://www.allsoulskc.org/sermons/020728.html Archived February 12, 2006 at the Wayback Machine
50.Jump up ^ Wu, Duncan (2007). "Hazlitt, William (1737–1820)", Oxford Dictionary of National Biography, Oxford University Press accessed 25 Nov 2011.
51.^ Jump up to: a b Davis D. Joyce (2007-05-30). Alternative Oklahoma: Contrarian Views of the Sooner State. University of Oklahoma Press. p. 213. ISBN 978-0-8061-3819-0.
52.Jump up ^ Nick Kotz (2005). Judgment Days: Lyndon Baines Johnson, Martin Luther King Jr., And The Laws That Changed America. Houghton Mifflin Harcourt. p. 132. ISBN 978-0-618-08825-6.
53.Jump up ^ "More than one Republican apologist fairly pointed out that the unitarian Jefferson was no greater an infidel than the unitarian Adams... Although [Jefferson] was elected to an Anglican parish vestry, no record exists of his having served in that capacity. He was famous for not attending church and did so semiregularly only during his presidency and near the end of his life. To friends, he referred to himself variously as a 'Theist,' 'Deist,' 'Unitarian,' 'Rational Christian,' and 'Epicurean'; 'I am a sect unto myself, as far as I know,' he wrote." America's Founding Faiths, by Forrest Church, UU World magazine, Vol. XXI, Nol 4, Winter 2007.
54.Jump up ^ [5]
55.Jump up ^ Stephen King#Personal life
56.Jump up ^ Hunt, L.B. (February 1985). "Richard Knight and the Production of Malleable Platinum the story of a forgotten Chemist" (PDF). Platinum Metals Review 29 (01): 48. Retrieved 2011-01-27. "pgs 29–35"
57.Jump up ^ "In Herman Melville's Religious Journey (1998), Walter Donald Kring detailed his discovery of letters indicating that Melville had been a member of the Unitarian Church of All Souls in New York City." http://en.wikipedia.org/wiki/Herman_Melville#Death
58.Jump up ^ Fairman, Charles (1939). Mr. Justice Miller and the Supreme Court, 1862–1890. Harvard University Press. p. 14. ISBN 1-58477-267-0.
59.Jump up ^ uuworld.org : unitarian universalist elected to u.s. house
60.Jump up ^ http://www.uua.org/uuagovernance/officers/president/
61.Jump up ^ Kohn, Rachael. "ABC Radio National." New and Newer Religions: Unitarianism and Eckankar. Dr Rachael Kohn, 28 June 2009. Web. 11 Aug. 2013. <http://www.abc.net.au/radionational/programs/spiritofthings/new-and-newer-religions-unitarianism-and-eckankar/3055854#transcript>.
62.Jump up ^ "The presiding judge, Isaac Parker, was himself a Unitarian." http://www.uua.org/re/tapestry/adults/river/workshop9/workshopplan/stories/178594.shtml
63.Jump up ^ "On February 24, 1860, the Boston Unitarian minister and transcendentalist, Theodore Parker, wrote Professor Desor from Rome..." Darwin and the Transcendentalists, John B. Wilson, Journal of the History of Ideas, Vol. 26, No. 2. (Apr. – June, 1965), p. 286. . Retrieved August 25, 2007.
64.Jump up ^ "Randy Pausch, Computer Science Professor at Carnegie Mellon University, died on July 25 after a two-year struggle with pancreatic cancer. A Unitarian Universalist who first came to this faith as a member of the First Unitarian Church of Pittsburgh (Pennsylvania), Pausch was 47 years old. Celebrated in his field for co-founding the pioneering Carnegie Mellon Entertainment Technology Center and for creating the innovative educational software tool known as "Alice", Pausch earned his greatest worldwide fame for his "The Last Lecture", which was subsequently published by Hyperion Books.In Memoriam: Randy Pausch, UUA.org
65.Jump up ^ "Unitarian Universalist Melissa Harris-Perry is a distinguished academic and a commentator on MSNBC. She has written the book, "Barbershops, Bibles, and BET: Everyday Talk and Black Political Thought," and delivered the Ware Lecture at the 2009 General Assembly of the UUA." October 31, 2012 http://www.uua.org/beliefs/history/6186.shtml Retrieved August 11, 2013
66.Jump up ^ "Some famous modern-day Unitarian Universalists include Tim Berners-Lee, Melissa Harris-Perry, Christopher Reeve, May Sarton, Randy Pausch, Pete Seeger, Joanne Woodward, and Kurt Vonnegut." October 31, 2012 http://www.uua.org/beliefs/history/6186.shtml Retrieved August 11, 2013
67.Jump up ^ Famous Unitarian-Universalists, Famous Unitarians
68.Jump up ^ "James Pierpont, author of 'Jingle-Bells' and the son of AUA co-founder, John Pierpont Sr." http://www.uua.org/beliefs/history/6903.shtml
69.Jump up ^ "Unitarian Universalist... Christopher Reeve... was today remembered by UUA President William G. Sinkford... Sinkford said, '...Christopher bore witness in both word and deed to the healing power of his Unitarian Universalist faith. I am so thankful that he found a religious home with us and a faithful minister in the Rev. Frank Hall of the Westport (Connecticut) Unitarian Church.'" In Memoriam: Christopher Reeve, Unitarian Universalist, UUA.org, Oct. 12, 2004. . Retrieved August 27, 2007.
70.Jump up ^ Abraham, Martin, John and Dru by Mark Ritchie, excerpted from sermon delivered January 2008 at First Universalist Church of Minneapolis
71.Jump up ^ [6]Mary Augusta Safford Article by Celeste DeRoche
72.Jump up ^ Ellery Schempp's remarks at the Oct. 17 Arlington St. Church event: "Ahead of the Wave: UU Defense of Civil Liberties", delivered 17 October 2002, published 2007 at UUA.org archives . Retrieved 12 March 2009.
73.Jump up ^ High-profile advocate for human rights, by Kimberly French, UUWorld, Winter 2006 11.1.06
74.Jump up ^ "The Serlings joined the UU Community Church of Santa Monica, California..." * Looking back: 'Twilight Zone' writer challenged prejudice, by Kimberly French, UU World magazine, Vol. XXI, Nol 4, Winter 2007.
75.Jump up ^ "Shaw was the son of Sarah and Francis Shaw, two radical Unitarians who were among the first to embrace Transcendentalism, feminism, and abolitionism." http://www.uuworld.org/ideas/articles/186477.shtml
76.Jump up ^ "Being liberal in his religious views, he was in reality a Universalist." http://www.genealogybug.net/oh_biographies/schumacher.shtml
77.Jump up ^ "The Quaker Oats company, for example, should have been called the Universalist Oats, for it was started by Ferdinand Schumacher, an Akron, Ohio, Universalist who got rich selling oatmeal to the Union army during the Civil War." http://www.uuworld.org/ideas/articles/2745.shtml
78.Jump up ^ http://www.uua.org/administration/wsbio.html "Biographical sketch: The Reverend William G. Sinkford"
79.Jump up ^ # ^ http://adbonline.anu.edu.au/biogs/A060190b.htm
80.Jump up ^ Stark called himself "a Unitarian who does not believe in a supreme being" and has been identified as an atheist. Rep. Stark applauded for atheist outlook: Believed to be first congressman to declare nontheism, Associated Press, March 13, 2007 . Retrieved June 15, 2007.
81.Jump up ^ Newmyer, Kent (1986). Supreme Court Justice Joseph Story: Statesman of the Old Republic. Univ of North Carolina Press. p. 180. ISBN 978-0807841648.
82.Jump up ^ http://www-math.mit.edu/people/struik-obituary.html Archived September 9, 2006 at the Wayback Machine
83.Jump up ^ http://www.judybolton.com/obituary.html Obituary for Margaret Sutton Hunting
84.Jump up ^ "Clementia Taylor". Oxford Dictionary of National Biography. Retrieved 2012-12-22.
85.Jump up ^ Vonnegut said "I am an atheist (or at best a Unitarian who winds up in churches quite a lot)."Haught, James A. (1996). 2,000 Years of Disbelief: Famous People with the Courage to Doubt. Prometheus Books. ISBN 978-1-57392-067-4.
86.Jump up ^ "Bring O Past Your Honor: Congregation Histories : Minnesota". "W. D. Washburn was a chief founder of the church [First Universalist Church of Minneapolis] when it was formally incorporated in 1859, and a faithful member for fifty years. (From the Washburn family also early members of the church) came the present day Pillsbury and General Mills companies"
87.Jump up ^ "I am a Muslim and I worship in mosques when I am in Pakistan. I also worship in Unitarian Churches when I'm in the US..." * Global Citizen, by Dawud Wharnsby, Scout UK magazine, June/July 2010.
88.Jump up ^ "uua.org/uuhs/duub/articles/alfredwhite.html White, a lifelong member of the church [The First Unitarian Church of Brooklyn]"
89.Jump up ^ "Some famous modern-day Unitarian Universalists include Tim Berners-Lee, Melissa Harris-Perry, Christopher Reeve, May Sarton, Randy Pausch, Pete Seeger, Joanne Woodward, and Kurt Vonnegut." October 2012 http://www.uua.org/beliefs/history/6186.shtml Accessed August 11, 2013
90.Jump up ^ "Frank Lloyd Wright's contact with All Souls Church may have begun in December 1884 when his father had preached there. The All Souls Church Fourth Annual, dated January 6, 1887, was the first to list Wright as a member..." [All Souls is a Unitarian church in Chicago, Illinois] Frank Lloyd Wright's Unity Temple and Architecture for Liberal Religion in Chicago, 1885–1909, Joseph Siry, The Art Bulletin, Vol. 73, No. 2. (Jun., 1991), pp. 257–282. . Retrieved August 26, 2007.
91.Jump up ^ "A devoted lifelong Universalist, today the peace tower at the Universalist National Memorial Church in Washington D.C. is named in Young’s honor." Biographical information on Owen D. Young. http://www.harvardsquarelibrary.org/Young/Home.html
External links[edit]
Dictionary of Unitarian and Universalist Biography
Famous UUs


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James Stoll

From Wikipedia, the free encyclopedia

Jump to: navigation, search

Rev. James Lewis Stoll, M.Div. (January 18, 1936 – December 8, 1994) was a Unitarian Universalist minister who became the first ordained minister of an established denomination in the United States or Canada to come out as gay. He did so at the annual Continental Conference of Student Religious Liberals on September 5, 1969 at the La Foret Conference Center near Colorado Springs, Colorado.[1] [2] [3]
He led the effort that convinced the Unitarian Universalist Association to pass the first-ever gay rights resolution in 1970. He founded the first counseling center for gays and lesbians in San Francisco. In the 1970s he established the first hospice on Maui. He was president of the San Francisco chapter of the American Civil Liberties Union in 1990s. He died at the age of 58 from complications of heart and lung disease, exacerbated by obesity and a lifelong smoking habit.[4]
See also[edit]
Homosexuality and Unitarian Universalism
Troy Perry
References[edit]
1.Jump up ^ Mark Oppenheimer (2010-09-18). "Beliefs - Recalling a Haunted Cleric and Neglected Gay Rights Pioneer". NYTimes.com. Retrieved 2012-07-25.
2.Jump up ^ Oppenheimer, Mark (July 1996), "The Inherent Worth and Dignity": Gay Unitarians and the Birth of Sexual Tolerance in Liberal Religion", Journal of the History of Sexuality (University of Texas Press) 7 (1): 73–101, JSTOR 3840443
3.Jump up ^ Oppenheimer, Mark (2003), Knocking on Heaven's Door: American Religion in the Age of Counterculture, Yale University Press, p. 30, ISBN 0-300-10024-8
4.Jump up ^ Bond-Upson, Leland (2005-01-09), My Greatly Human Hometown Minister—James Lewis Stoll, 1936-1994, retrieved 2007-09-24
 (Archived February 17, 2005 at the Wayback Machine)
External links[edit]
Discrimination Against Homosexuals and Bisexuals - 1970 General Resolution of the Unitarian Universalist Association



 
 
 
 
 
 
 



Stub icon This biography of an activist for lesbian, gay, bisexual, transgender rights is a stub. You can help Wikipedia by expanding it.




Stub icon This article about a member of the Christian clergy in the United States is a stub. You can help Wikipedia by expanding it.




  


Categories: 1936 births
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LGBT Unitarian Universalists
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James Stoll

From Wikipedia, the free encyclopedia

Jump to: navigation, search

Rev. James Lewis Stoll, M.Div. (January 18, 1936 – December 8, 1994) was a Unitarian Universalist minister who became the first ordained minister of an established denomination in the United States or Canada to come out as gay. He did so at the annual Continental Conference of Student Religious Liberals on September 5, 1969 at the La Foret Conference Center near Colorado Springs, Colorado.[1] [2] [3]
He led the effort that convinced the Unitarian Universalist Association to pass the first-ever gay rights resolution in 1970. He founded the first counseling center for gays and lesbians in San Francisco. In the 1970s he established the first hospice on Maui. He was president of the San Francisco chapter of the American Civil Liberties Union in 1990s. He died at the age of 58 from complications of heart and lung disease, exacerbated by obesity and a lifelong smoking habit.[4]
See also[edit]
Homosexuality and Unitarian Universalism
Troy Perry
References[edit]
1.Jump up ^ Mark Oppenheimer (2010-09-18). "Beliefs - Recalling a Haunted Cleric and Neglected Gay Rights Pioneer". NYTimes.com. Retrieved 2012-07-25.
2.Jump up ^ Oppenheimer, Mark (July 1996), "The Inherent Worth and Dignity": Gay Unitarians and the Birth of Sexual Tolerance in Liberal Religion", Journal of the History of Sexuality (University of Texas Press) 7 (1): 73–101, JSTOR 3840443
3.Jump up ^ Oppenheimer, Mark (2003), Knocking on Heaven's Door: American Religion in the Age of Counterculture, Yale University Press, p. 30, ISBN 0-300-10024-8
4.Jump up ^ Bond-Upson, Leland (2005-01-09), My Greatly Human Hometown Minister—James Lewis Stoll, 1936-1994, retrieved 2007-09-24
 (Archived February 17, 2005 at the Wayback Machine)
External links[edit]
Discrimination Against Homosexuals and Bisexuals - 1970 General Resolution of the Unitarian Universalist Association



 
 
 
 
 
 
 



Stub icon This biography of an activist for lesbian, gay, bisexual, transgender rights is a stub. You can help Wikipedia by expanding it.




Stub icon This article about a member of the Christian clergy in the United States is a stub. You can help Wikipedia by expanding it.




  


Categories: 1936 births
1994 deaths
American Unitarian Universalists
LGBT people from the United States
LGBT rights activists from the United States
LGBT clergy
LGBT Unitarian Universalists
LGBT rights activist stubs
American Christian clergy stubs




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Unitarian Universalism and LGBT topics

From Wikipedia, the free encyclopedia
  (Redirected from Homosexuality and Unitarian Universalism)
Jump to: navigation, search




[hide]This article has multiple issues. Please help improve it or discuss these issues on the talk page.




##The topic of this article may not meet Wikipedia's general notability guideline.
 (March 2012)


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##This article relies too much on references to primary sources.  (March 2012)





 A rally at the Unitarian Church in Summit in New Jersey advocating marriage equality for same-sex couples in the state. The blue banner reads "Say 'I Do' to Marriage Equality".
Unitarian Universalism and the Unitarian Universalist Association (UUA) have a long-standing tradition of welcoming LGBT people.


Contents  [hide]
1 History
2 Instituted organizations
3 Welcoming Congregation
4 See also
5 References
6 External links

History[edit]
The first ordained minister of a major religious group in the U.S. or Canada to come out as gay was UU Minister James Stoll in 1969.[1] There have been several UUA resolutions supporting people regardless of sexual orientation since 1970. Unitarian Universalism was the first denomination to accept openly transgender people as full members with eligibility to become clergy; in 1988 the first openly transgender person was ordained by the Unitarian Universalist Association.[2][3][4] The UUA has had a popular program for a church wanting to become a "Welcoming Congregation" for LGBT people since 1989. UUA has officially supported UUA clergy performing Services of Union between same-sex couples since 1984,[5] and has supported same-sex marriage since 1996.[6] In 2002, Sean Dennison became the first openly transgender person in the Unitarian Universalist ministry called to serve a congregation; he was called to South Valley UU Society, Salt Lake City, UT.[2] In 2004 UU Minister Rev. Debra Haffner of The Religious Institute on Sexual Morality, Justice, and Healing published An Open Letter on Religious Leaders on Marriage Equality to affirm same-sex marriage from a multi-faith perspective.[7]
Instituted organizations[edit]
The UUA maintains an office called Lesbian, Gay, Bisexual, Transgender, and Queer Ministries (LGBTQ Ministries)[8] (which operates the Welcoming Congregation program). Established in 1973 as the "Office of Gay Affairs", it was the first major national religious organization to open a dedicated office for LGBT inclusion.[3][4] There is also a fellowship of LGBT Unitarian Universalists and supporters called Interweave Continental. Interweave is a related organization of the UUA.[9] Any UU church desiring to become a Welcoming Congregation must meet the requirements set out in The Welcoming Congregation Handbook by LGBTQ Ministries. Once the requirements have been met, the UUA designates that church as a Welcoming Congregation and adds an icon to the listing in the UUA Directory. Usually, the Welcoming Committee evolves into an Interweave Chapter. Each chapter requests financial and advocacy support from the fellowship with which it is connected.[10]
The Canadian Unitarian Council (CUC) similarly operates a Gender and Sexual Diversity Monitoring Group,[11] and like the UUA (of which it became autonomous in 2002), has Welcoming Congregations.[12] The Canadian Unitarian Universalist congregations perform same-sex marriages and the CUC supports this work through its Lay Chaplaincy program.[13] The first same-sex marriage performed by a church in Canada[14] (after 1972 a civil same-sex marriage for Michel Girouard and Rejean Tremblay of Montreal[15]) was that of Chris Vogel and Richard North, married by the First Unitarian Universalist Church of Winnipeg on February 11, 1974[16] officiated by Unitarian Minister Rev. Norm Naylor. The Unitarian Universalist Church was responsible for the first same-sex marriages performed in Manitoba, Ontario, Alberta, British Columbia, Nova Scotia, and Saskatchewan, mostly in the 1970s, although the provincial governments often refused to recognize the marriages at the time.
Welcoming Congregation[edit]
A Welcoming Congregation[17] is a church in the Unitarian Universalist Association or Canadian Unitarian Council that has undergone an intensive educational program to help the congregation become more inclusive of lesbians, gays, bisexuals, and transgender (LGBT) people. Many Unitarian and Unitarian Universalist churches have adopted this.
See also[edit]


P religion world.svgReligion portal
 Nuvola LGBT flag.svgLGBT portal
 Portal Transgender.svgTransgender portal
 

References[edit]
1.Jump up ^ "My Greatly Human Hometown Minister--James Lewis Stoll, 1936-1994"
2.^ Jump up to: a b http://www.uua.org/lgbtq/history/185789.shtml
3.^ Jump up to: a b Office of Bisexual, Gay, Lesbian, and Transgender Concerns
4.^ Jump up to: a b "The Unitarian Universalist Association and Homosexuality".
5.Jump up ^ "Unitarians Endorse Homosexual Marriages", UPI, New York Times, 29 June 1984, retrieved on 21 June 2007.
6.Jump up ^ UUA: Bisexual, Gay, Lesbian, and Transgender Community
7.Jump up ^ Religious Leaders Must Support Justice for All | Reproductive Health | RHRealityCheck.org
8.Jump up ^ Lesbian, Gay, Bisexual, Transgender, and Queer Ministries
9.Jump up ^ Interweave Continental About
10.Jump up ^ Interweave Continental
11.Jump up ^ Gender and Sexual Diversity
12.Jump up ^ CUC pamphlet on their Welcoming Congregation program
13.Jump up ^ CUC pamphlet on their Lay Chaplaincy program
14.Jump up ^ [1]
15.Jump up ^ [2]
16.Jump up ^ [3]
17.Jump up ^ Welcoming Congregation
External links[edit]
"The Unitarian Universalist Association and Homosexuality" on religioustolerance.org


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Lesbian, gay, bisexual, transgender and religion topics

































































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Unitarian Universalism and LGBT topics

From Wikipedia, the free encyclopedia
  (Redirected from Homosexuality and Unitarian Universalism)
Jump to: navigation, search




[hide]This article has multiple issues. Please help improve it or discuss these issues on the talk page.




##The topic of this article may not meet Wikipedia's general notability guideline.
 (March 2012)


Question book-new.svg

##This article relies too much on references to primary sources.  (March 2012)





 A rally at the Unitarian Church in Summit in New Jersey advocating marriage equality for same-sex couples in the state. The blue banner reads "Say 'I Do' to Marriage Equality".
Unitarian Universalism and the Unitarian Universalist Association (UUA) have a long-standing tradition of welcoming LGBT people.


Contents  [hide]
1 History
2 Instituted organizations
3 Welcoming Congregation
4 See also
5 References
6 External links

History[edit]
The first ordained minister of a major religious group in the U.S. or Canada to come out as gay was UU Minister James Stoll in 1969.[1] There have been several UUA resolutions supporting people regardless of sexual orientation since 1970. Unitarian Universalism was the first denomination to accept openly transgender people as full members with eligibility to become clergy; in 1988 the first openly transgender person was ordained by the Unitarian Universalist Association.[2][3][4] The UUA has had a popular program for a church wanting to become a "Welcoming Congregation" for LGBT people since 1989. UUA has officially supported UUA clergy performing Services of Union between same-sex couples since 1984,[5] and has supported same-sex marriage since 1996.[6] In 2002, Sean Dennison became the first openly transgender person in the Unitarian Universalist ministry called to serve a congregation; he was called to South Valley UU Society, Salt Lake City, UT.[2] In 2004 UU Minister Rev. Debra Haffner of The Religious Institute on Sexual Morality, Justice, and Healing published An Open Letter on Religious Leaders on Marriage Equality to affirm same-sex marriage from a multi-faith perspective.[7]
Instituted organizations[edit]
The UUA maintains an office called Lesbian, Gay, Bisexual, Transgender, and Queer Ministries (LGBTQ Ministries)[8] (which operates the Welcoming Congregation program). Established in 1973 as the "Office of Gay Affairs", it was the first major national religious organization to open a dedicated office for LGBT inclusion.[3][4] There is also a fellowship of LGBT Unitarian Universalists and supporters called Interweave Continental. Interweave is a related organization of the UUA.[9] Any UU church desiring to become a Welcoming Congregation must meet the requirements set out in The Welcoming Congregation Handbook by LGBTQ Ministries. Once the requirements have been met, the UUA designates that church as a Welcoming Congregation and adds an icon to the listing in the UUA Directory. Usually, the Welcoming Committee evolves into an Interweave Chapter. Each chapter requests financial and advocacy support from the fellowship with which it is connected.[10]
The Canadian Unitarian Council (CUC) similarly operates a Gender and Sexual Diversity Monitoring Group,[11] and like the UUA (of which it became autonomous in 2002), has Welcoming Congregations.[12] The Canadian Unitarian Universalist congregations perform same-sex marriages and the CUC supports this work through its Lay Chaplaincy program.[13] The first same-sex marriage performed by a church in Canada[14] (after 1972 a civil same-sex marriage for Michel Girouard and Rejean Tremblay of Montreal[15]) was that of Chris Vogel and Richard North, married by the First Unitarian Universalist Church of Winnipeg on February 11, 1974[16] officiated by Unitarian Minister Rev. Norm Naylor. The Unitarian Universalist Church was responsible for the first same-sex marriages performed in Manitoba, Ontario, Alberta, British Columbia, Nova Scotia, and Saskatchewan, mostly in the 1970s, although the provincial governments often refused to recognize the marriages at the time.
Welcoming Congregation[edit]
A Welcoming Congregation[17] is a church in the Unitarian Universalist Association or Canadian Unitarian Council that has undergone an intensive educational program to help the congregation become more inclusive of lesbians, gays, bisexuals, and transgender (LGBT) people. Many Unitarian and Unitarian Universalist churches have adopted this.
See also[edit]


P religion world.svgReligion portal
 Nuvola LGBT flag.svgLGBT portal
 Portal Transgender.svgTransgender portal
 

References[edit]
1.Jump up ^ "My Greatly Human Hometown Minister--James Lewis Stoll, 1936-1994"
2.^ Jump up to: a b http://www.uua.org/lgbtq/history/185789.shtml
3.^ Jump up to: a b Office of Bisexual, Gay, Lesbian, and Transgender Concerns
4.^ Jump up to: a b "The Unitarian Universalist Association and Homosexuality".
5.Jump up ^ "Unitarians Endorse Homosexual Marriages", UPI, New York Times, 29 June 1984, retrieved on 21 June 2007.
6.Jump up ^ UUA: Bisexual, Gay, Lesbian, and Transgender Community
7.Jump up ^ Religious Leaders Must Support Justice for All | Reproductive Health | RHRealityCheck.org
8.Jump up ^ Lesbian, Gay, Bisexual, Transgender, and Queer Ministries
9.Jump up ^ Interweave Continental About
10.Jump up ^ Interweave Continental
11.Jump up ^ Gender and Sexual Diversity
12.Jump up ^ CUC pamphlet on their Welcoming Congregation program
13.Jump up ^ CUC pamphlet on their Lay Chaplaincy program
14.Jump up ^ [1]
15.Jump up ^ [2]
16.Jump up ^ [3]
17.Jump up ^ Welcoming Congregation
External links[edit]
"The Unitarian Universalist Association and Homosexuality" on religioustolerance.org


[show]
v ·
 t ·
 e
 
Lesbian, gay, bisexual, transgender and religion topics

































































[show]
v ·
 t ·
 e
 
Unitarian, Universalist and Unitarian Universalist topics

































































































































  


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LGBT and religion
Same-sex marriage
Marriage and religion
Transgender topics and religion







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Jay Fisette

From Wikipedia, the free encyclopedia

Jump to: navigation, search


Jay Fisette
Arlington County Board Vice Chair Jay Fisette (4251359719).jpg
Member of the Arlington County Board of Supervisors
Incumbent
Assumed office
 January 1998
Preceded by
Ellen M. Bozman
Personal details

Born
Gerald N. Fisette, Jr.
 February 25, 1956 (age 59)[1]
Political party
Democratic
Spouse(s)
Bob Rosen
Residence
Arlington, Virginia
Alma mater
Bucknell University
University of Pittsburgh
Profession
Politician
Religion
Unitarian Universalism
Website
fisette.org
Gerald N. "Jay" Fisette Jr. (born February 25, 1956) is an American politician from Arlington, Virginia. He is currently serving as a Democratic member of Arlington County's Board of Supervisors, a five-person board that governs the nation's smallest self-governing county. He became the state's first openly gay elected official when he was elected to the board in 1997. He has won four reelections since then and served as the County Board chair in 2001, 2005, 2010 and 2014. Fisette previously worked for the federal government and at a local nonprofit health center.


Contents  [hide]
1 Early life
2 Career
3 Electoral history
4 Personal life
5 References
6 External links

Early life[edit]
Fisette received his Bachelor of Arts degree in Political Science from Bucknell University in 1978.[2] Fisette said he chose that field of study because he "learned that government was a force for good, and public service was a noble profession." Following his graduation, he spent 18 months in San Francisco, a time where he accepted his identity as a gay man. According to Fisette, "It was here, in the recent aftermath of Harvey Milk's death that I started to recognize the importance of having openly gay men and lesbians in elected office."[1] He then attended the University of Pittsburgh where he received his Master of Arts degree in Public and International Affairs in 1983.[2]
Career[edit]
After graduating Fisette moved to Arlington where he began work as an auditor for the General Accounting Office. From 1988-1989, he worked as a staff consultant for the Senate Labor and Human Resources Committee.[3] During the late 1980s, he became involved with the Arlington Gay and Lesbian Alliance, a local LGBT rights organization.[1] From 1990 to 1998, Fisette served as the director of the Whitman-Walker Clinic of Northern Virginia, a non-profit community health center that specialized in HIV/AIDS care.[2]
In 1993, Fisette ran for a seat on Arlington County's Board of Supervisors after Democratic board member William T. Newman Jr. resigned to become a circuit court judge.[4] In March of that year he defeated three other candidates in the Democratic primary, thanks to support from national gay rights groups, including the Gay & Lesbian Victory Fund, and Representative Barney Frank, a gay member of Congress.[5][6] The following month Fisette lost to Benjamin Winslow, an independent candidate endorsed by Republicans, in the special election by 206 votes.[5][7] Four years later in 1997 Fisette decided to run again after County Board chair Ellen M. Bozman chose not run for reelection.[8] He ran as a "social progressive and fiscal conservative" who would "hold down taxes, attract new jobs and protect the suburb's diverse neighborhoods." He downplayed the importance of his sexual orientation by saying "I am clearly a proud gay man, but that's not all I am." He ultimately won the election that November, becoming the first openly gay elected official in Virginia. His win was applauded by national LGBT activists and he became one of a dozen gay and lesbian candidates who won elections throughout the country that November.[9][10]



 2014 Arlington County Board. From left to right: J. Walter Tejada, John Vihstadt, Jay Fisette, Mary Hynes and Libby Garvey.
In 2001, Fisette became chair of the County Board, his first of four terms in the rotating position.[2] Under his leadership that year, the county's emergency response was praised following the September 11 attacks on The Pentagon.[11] He won reelection that November, easily defeating Republican candidate Michael W. Clancy.[7] In August 2003, Fisette announced he would challenge Representative Jim Moran for Virginia's 8th congressional district seat, saying he had experience in education, homeland security, and housing issues.[11] Fisette withdrew from the race less than two weeks later.[12] He ran unopposed for the County Board in 2005, and in 2009, easily defeated Green Party candidate John G. Reeder. Four years later, he defeated another Green Party candidate, Audrey R. Clement, in the 2013 election.[7] When Moran announced his retirement from Congress in 2014, Fisette was one of the names mentioned as a possible replacement.[13] He declined to run though, citing "the contrast between the dysfunctional climate on Capitol Hill and the can-do atmosphere in Arlington" as the main reason.[14]
During his tenure, Fisette has cited environmental sustainability and a balanced budget as two of his main priorities.[15] Environmental issues which he has advocated for include addressing climate change, phasing-out plastic bags, and encouraging people to no longer buy single use plastic water bottles.[16][17][18] He also played a large role in establishing the Capital Bikeshare program.[19] He was named 2013's "Best Elected Official" by Arlington Magazine.[20]

Electoral history[edit]
Arlington County Board of Supervisors: Results 1993–2013[7]

Year

Subject
Party
Votes
 %

Opponent
Party
Votes
 %

Opponent
Party
Votes
 %
1993  Jay Fisette Democratic 9.143 49.4  B.H. "Ben" Winslow, Jr. Independent 9,349 50.6     
1997  Jay Fisette Democratic 29,127 61.9  Amy M. Jones-Baskaran Independent 17,906 38.0  Write-in  31 >0.1
2001  Jay Fisette Democratic 30,214 60.8  Michael W. Clancy Republican 19,293 38.9  Write-in  57 >0.1
2005  Jay Fisette Democratic 43,978 97.4       Write-in  1,196 2.6
2009  Jay Fisette Democratic 31,333 66.3  John G. Reeder Green 14,970 31.7  Write-in  975 2.1
2013  Jay Fisette Democratic 38,213 66.3  Audrey R. Clement Green 17,916 31.1  Write-in  1,482 2.6
Personal life[edit]
Fisette is married to Bob Rosen, author of The New York Times best seller Grounded and clinical psychologist who founded Healthy Companies International. They were married on their 30th anniversary on September 17, 2013, at All Souls Church, Unitarian in Washington, D.C. The couple chose to marry following the Internal Revenue Service's announcement that same-sex marriages performed in jurisdictions where it was legal would be recognized for federal tax purposes, no matter where the couple lived.[21] After the wedding, Fisette stated: "The world is changing. If you would have asked us 15 years ago if we would ever have the opportunity to get married, we would have said, 'Not in our lifetime.'" Less than one year after their wedding same-sex marriage in Virginia was legalized.[22] The couple have lived in Arlington's Ashton Heights neighborhood since 1987.[2] In April 2011, their front yard was featured in a three-page article, titled "Front Yard Face-lift", in Southern Living magazine.[23]
Fisette is a member of several organizations, including the Arlington Committee of 100, Arlington Gay and Lesbian Alliance, Ashton Heights Civic Association, Equality Virginia, Leadership Greater Washington, Unitarian Universalist Church of Arlington, and the Washington Area Bicyclist Association.[2]
References[edit]
1.^ Jump up to: a b c "Jay Fisette, Virginia, 1997". OutHistory. Retrieved December 11, 2014.
2.^ Jump up to: a b c d e f "Jay Fisette". Arlington County Government. Retrieved December 11, 2014.
3.Jump up ^ "About Jay". Fisette for Arlington. Retrieved December 11, 2014.
4.Jump up ^ Hall, Charles W. (March 21, 1993). "Gay Man Is Winner In Primary: Turnout Is Heavy In Arlington Vote". The Washington Post.
5.^ Jump up to: a b "Gay candidate wins primary". The Free Lance-Star. Associated Press. March 23, 1993. Retrieved December 11, 2014.
6.Jump up ^ Hall, Charles W. (March 19, 1993). "Gay Arlington Candidate Seeks to Set Mark in Area; National Group Backing Board Race by Fisette". The Washington Post.
7.^ Jump up to: a b c d "Arlington County Election Results" (PDF). Arlington County Electoral Board. Retrieved December 11, 2014.
8.Jump up ^ Lipton, Eric (March 6, 1997). "Arlington Board Chairman Says She Won't Seek 7th Term". The Washington Post.
9.Jump up ^ Eggen, Dan (November 6, 1997). "A Victory Cast in the `Arlington Way': Gay Board Member-Elect Says Government, Not His Orientation, Is the Issue". The Washington Post.
10.Jump up ^ "Swept into office: Gays post Election Day wins from coast to coast". The Advocate (748): 16. December 9, 1997. ISSN 0001-8996.
11.^ Jump up to: a b Barakat, Matthew (August 6, 2003). "Arlington's Fisette to challenge Moran for seat". The Free Lance–Star. Associated Press. Retrieved December 11, 2014.
12.Jump up ^ "Across the Nation". The Advocate (899): 15. September 30, 2003. ISSN 0001-8996.
13.Jump up ^ Chibarro Jr., Lou (January 21, 2014). "Ebbin, Fisette on 'short list' for U.S. House seat in Northern Va". Washington Blade. Retrieved December 11, 2014.
14.Jump up ^ Pershing, Ben; Sullivan, Patricia (January 22, 2014). "Patrick Hope in, Jay Fisette out as field takes shape for James Moran’s House seat". The Washington Post. Retrieved December 11, 2014.
15.Jump up ^ Krouse, Sarah (January 4, 2010). "Jay Fisette elected chair of Arlington County Board". Washington Business Journal. Retrieved December 11, 2014.
16.Jump up ^ Fisette, Jay (August 22, 2014). "Why Arlington joined the battle against climate change". The Washington Post. Retrieved December 11, 2014.
17.Jump up ^ Rothstein, Ethan (March 11, 2014). "Fisette to Speak at Anti-Plastic Bag Event". ARLnow. Retrieved December 11, 2014.
18.Jump up ^ Doren, Jenny (January 7, 2013). "Jay Fisette launches crusade to 'think outside the bottle'". WJLA-TV. Retrieved December 11, 2014.
19.Jump up ^ Sullivan, Patricia (December 17, 2013). "Jay Fisette to be named chairman of Arlington Board". The Washington Post. Retrieved December 11, 2014.
20.Jump up ^ "Best of Arlington 2013: Best Elected Official". Arlington Magazine. Retrieved December 11, 2014.
21.Jump up ^ Sullivan, Patricia (October 3, 2013). "Newly wed Arlington official Fisette buoyed by challenge to same-sex marriage amendment". The Washington Post. Retrieved December 11, 2014.
22.Jump up ^ Chibbaro Jr., Lou (September 25, 2013). "Fisette weds on 30th anniversary". Washington Blade. Retrieved December 11, 2014.
23.Jump up ^ "County Board Member's Yard Featured in 'Southern Living'". ARLnow. May 6, 2011. Retrieved December 11, 2014.
External links[edit]
 Wikimedia Commons has media related to Jay Fisette.
Official website
"Arlington County Board Member Jay Fisette Swearing-In Ceremony", Arlington TV
"Arlington County Board Chairman Jay Fisette's Jan. 1 2014 Address", Arlington TV
  


Categories: 1956 births
American Unitarian Universalists
Bucknell University alumni
Gay politicians
LGBT city councillors from the United States
LGBT Unitarian Universalists
Living people
University of Pittsburgh alumni
Virginia city council members
Virginia Democrats




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Jay Fisette

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Jay Fisette
Arlington County Board Vice Chair Jay Fisette (4251359719).jpg
Member of the Arlington County Board of Supervisors
Incumbent
Assumed office
 January 1998
Preceded by
Ellen M. Bozman
Personal details

Born
Gerald N. Fisette, Jr.
 February 25, 1956 (age 59)[1]
Political party
Democratic
Spouse(s)
Bob Rosen
Residence
Arlington, Virginia
Alma mater
Bucknell University
University of Pittsburgh
Profession
Politician
Religion
Unitarian Universalism
Website
fisette.org
Gerald N. "Jay" Fisette Jr. (born February 25, 1956) is an American politician from Arlington, Virginia. He is currently serving as a Democratic member of Arlington County's Board of Supervisors, a five-person board that governs the nation's smallest self-governing county. He became the state's first openly gay elected official when he was elected to the board in 1997. He has won four reelections since then and served as the County Board chair in 2001, 2005, 2010 and 2014. Fisette previously worked for the federal government and at a local nonprofit health center.


Contents  [hide]
1 Early life
2 Career
3 Electoral history
4 Personal life
5 References
6 External links

Early life[edit]
Fisette received his Bachelor of Arts degree in Political Science from Bucknell University in 1978.[2] Fisette said he chose that field of study because he "learned that government was a force for good, and public service was a noble profession." Following his graduation, he spent 18 months in San Francisco, a time where he accepted his identity as a gay man. According to Fisette, "It was here, in the recent aftermath of Harvey Milk's death that I started to recognize the importance of having openly gay men and lesbians in elected office."[1] He then attended the University of Pittsburgh where he received his Master of Arts degree in Public and International Affairs in 1983.[2]
Career[edit]
After graduating Fisette moved to Arlington where he began work as an auditor for the General Accounting Office. From 1988-1989, he worked as a staff consultant for the Senate Labor and Human Resources Committee.[3] During the late 1980s, he became involved with the Arlington Gay and Lesbian Alliance, a local LGBT rights organization.[1] From 1990 to 1998, Fisette served as the director of the Whitman-Walker Clinic of Northern Virginia, a non-profit community health center that specialized in HIV/AIDS care.[2]
In 1993, Fisette ran for a seat on Arlington County's Board of Supervisors after Democratic board member William T. Newman Jr. resigned to become a circuit court judge.[4] In March of that year he defeated three other candidates in the Democratic primary, thanks to support from national gay rights groups, including the Gay & Lesbian Victory Fund, and Representative Barney Frank, a gay member of Congress.[5][6] The following month Fisette lost to Benjamin Winslow, an independent candidate endorsed by Republicans, in the special election by 206 votes.[5][7] Four years later in 1997 Fisette decided to run again after County Board chair Ellen M. Bozman chose not run for reelection.[8] He ran as a "social progressive and fiscal conservative" who would "hold down taxes, attract new jobs and protect the suburb's diverse neighborhoods." He downplayed the importance of his sexual orientation by saying "I am clearly a proud gay man, but that's not all I am." He ultimately won the election that November, becoming the first openly gay elected official in Virginia. His win was applauded by national LGBT activists and he became one of a dozen gay and lesbian candidates who won elections throughout the country that November.[9][10]



 2014 Arlington County Board. From left to right: J. Walter Tejada, John Vihstadt, Jay Fisette, Mary Hynes and Libby Garvey.
In 2001, Fisette became chair of the County Board, his first of four terms in the rotating position.[2] Under his leadership that year, the county's emergency response was praised following the September 11 attacks on The Pentagon.[11] He won reelection that November, easily defeating Republican candidate Michael W. Clancy.[7] In August 2003, Fisette announced he would challenge Representative Jim Moran for Virginia's 8th congressional district seat, saying he had experience in education, homeland security, and housing issues.[11] Fisette withdrew from the race less than two weeks later.[12] He ran unopposed for the County Board in 2005, and in 2009, easily defeated Green Party candidate John G. Reeder. Four years later, he defeated another Green Party candidate, Audrey R. Clement, in the 2013 election.[7] When Moran announced his retirement from Congress in 2014, Fisette was one of the names mentioned as a possible replacement.[13] He declined to run though, citing "the contrast between the dysfunctional climate on Capitol Hill and the can-do atmosphere in Arlington" as the main reason.[14]
During his tenure, Fisette has cited environmental sustainability and a balanced budget as two of his main priorities.[15] Environmental issues which he has advocated for include addressing climate change, phasing-out plastic bags, and encouraging people to no longer buy single use plastic water bottles.[16][17][18] He also played a large role in establishing the Capital Bikeshare program.[19] He was named 2013's "Best Elected Official" by Arlington Magazine.[20]

Electoral history[edit]
Arlington County Board of Supervisors: Results 1993–2013[7]

Year

Subject
Party
Votes
 %

Opponent
Party
Votes
 %

Opponent
Party
Votes
 %
1993  Jay Fisette Democratic 9.143 49.4  B.H. "Ben" Winslow, Jr. Independent 9,349 50.6     
1997  Jay Fisette Democratic 29,127 61.9  Amy M. Jones-Baskaran Independent 17,906 38.0  Write-in  31 >0.1
2001  Jay Fisette Democratic 30,214 60.8  Michael W. Clancy Republican 19,293 38.9  Write-in  57 >0.1
2005  Jay Fisette Democratic 43,978 97.4       Write-in  1,196 2.6
2009  Jay Fisette Democratic 31,333 66.3  John G. Reeder Green 14,970 31.7  Write-in  975 2.1
2013  Jay Fisette Democratic 38,213 66.3  Audrey R. Clement Green 17,916 31.1  Write-in  1,482 2.6
Personal life[edit]
Fisette is married to Bob Rosen, author of The New York Times best seller Grounded and clinical psychologist who founded Healthy Companies International. They were married on their 30th anniversary on September 17, 2013, at All Souls Church, Unitarian in Washington, D.C. The couple chose to marry following the Internal Revenue Service's announcement that same-sex marriages performed in jurisdictions where it was legal would be recognized for federal tax purposes, no matter where the couple lived.[21] After the wedding, Fisette stated: "The world is changing. If you would have asked us 15 years ago if we would ever have the opportunity to get married, we would have said, 'Not in our lifetime.'" Less than one year after their wedding same-sex marriage in Virginia was legalized.[22] The couple have lived in Arlington's Ashton Heights neighborhood since 1987.[2] In April 2011, their front yard was featured in a three-page article, titled "Front Yard Face-lift", in Southern Living magazine.[23]
Fisette is a member of several organizations, including the Arlington Committee of 100, Arlington Gay and Lesbian Alliance, Ashton Heights Civic Association, Equality Virginia, Leadership Greater Washington, Unitarian Universalist Church of Arlington, and the Washington Area Bicyclist Association.[2]
References[edit]
1.^ Jump up to: a b c "Jay Fisette, Virginia, 1997". OutHistory. Retrieved December 11, 2014.
2.^ Jump up to: a b c d e f "Jay Fisette". Arlington County Government. Retrieved December 11, 2014.
3.Jump up ^ "About Jay". Fisette for Arlington. Retrieved December 11, 2014.
4.Jump up ^ Hall, Charles W. (March 21, 1993). "Gay Man Is Winner In Primary: Turnout Is Heavy In Arlington Vote". The Washington Post.
5.^ Jump up to: a b "Gay candidate wins primary". The Free Lance-Star. Associated Press. March 23, 1993. Retrieved December 11, 2014.
6.Jump up ^ Hall, Charles W. (March 19, 1993). "Gay Arlington Candidate Seeks to Set Mark in Area; National Group Backing Board Race by Fisette". The Washington Post.
7.^ Jump up to: a b c d "Arlington County Election Results" (PDF). Arlington County Electoral Board. Retrieved December 11, 2014.
8.Jump up ^ Lipton, Eric (March 6, 1997). "Arlington Board Chairman Says She Won't Seek 7th Term". The Washington Post.
9.Jump up ^ Eggen, Dan (November 6, 1997). "A Victory Cast in the `Arlington Way': Gay Board Member-Elect Says Government, Not His Orientation, Is the Issue". The Washington Post.
10.Jump up ^ "Swept into office: Gays post Election Day wins from coast to coast". The Advocate (748): 16. December 9, 1997. ISSN 0001-8996.
11.^ Jump up to: a b Barakat, Matthew (August 6, 2003). "Arlington's Fisette to challenge Moran for seat". The Free Lance–Star. Associated Press. Retrieved December 11, 2014.
12.Jump up ^ "Across the Nation". The Advocate (899): 15. September 30, 2003. ISSN 0001-8996.
13.Jump up ^ Chibarro Jr., Lou (January 21, 2014). "Ebbin, Fisette on 'short list' for U.S. House seat in Northern Va". Washington Blade. Retrieved December 11, 2014.
14.Jump up ^ Pershing, Ben; Sullivan, Patricia (January 22, 2014). "Patrick Hope in, Jay Fisette out as field takes shape for James Moran’s House seat". The Washington Post. Retrieved December 11, 2014.
15.Jump up ^ Krouse, Sarah (January 4, 2010). "Jay Fisette elected chair of Arlington County Board". Washington Business Journal. Retrieved December 11, 2014.
16.Jump up ^ Fisette, Jay (August 22, 2014). "Why Arlington joined the battle against climate change". The Washington Post. Retrieved December 11, 2014.
17.Jump up ^ Rothstein, Ethan (March 11, 2014). "Fisette to Speak at Anti-Plastic Bag Event". ARLnow. Retrieved December 11, 2014.
18.Jump up ^ Doren, Jenny (January 7, 2013). "Jay Fisette launches crusade to 'think outside the bottle'". WJLA-TV. Retrieved December 11, 2014.
19.Jump up ^ Sullivan, Patricia (December 17, 2013). "Jay Fisette to be named chairman of Arlington Board". The Washington Post. Retrieved December 11, 2014.
20.Jump up ^ "Best of Arlington 2013: Best Elected Official". Arlington Magazine. Retrieved December 11, 2014.
21.Jump up ^ Sullivan, Patricia (October 3, 2013). "Newly wed Arlington official Fisette buoyed by challenge to same-sex marriage amendment". The Washington Post. Retrieved December 11, 2014.
22.Jump up ^ Chibbaro Jr., Lou (September 25, 2013). "Fisette weds on 30th anniversary". Washington Blade. Retrieved December 11, 2014.
23.Jump up ^ "County Board Member's Yard Featured in 'Southern Living'". ARLnow. May 6, 2011. Retrieved December 11, 2014.
External links[edit]
 Wikimedia Commons has media related to Jay Fisette.
Official website
"Arlington County Board Member Jay Fisette Swearing-In Ceremony", Arlington TV
"Arlington County Board Chairman Jay Fisette's Jan. 1 2014 Address", Arlington TV
  


Categories: 1956 births
American Unitarian Universalists
Bucknell University alumni
Gay politicians
LGBT city councillors from the United States
LGBT Unitarian Universalists
Living people
University of Pittsburgh alumni
Virginia city council members
Virginia Democrats




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Category:LGBT Unitarian Universalists

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 This category may inappropriately label persons. See Wikipedia:Categorization of people for advice on how to apply categorization to articles relating to people.
See also the policy at WP:BLPCAT regarding categorization by religion or sexual orientation.

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Category:LGBT Unitarian Universalists

From Wikipedia, the free encyclopedia

Jump to: navigation, search

 This category may inappropriately label persons. See Wikipedia:Categorization of people for advice on how to apply categorization to articles relating to people.
See also the policy at WP:BLPCAT regarding categorization by religion or sexual orientation.

Portal icon LGBT portal
LGBT (lesbian, gay, bisexual, transgender) Unitarian Universalists
  

Pages in category "LGBT Unitarian Universalists"
The following 2 pages are in this category, out of 2 total. This list may not reflect recent changes (learn more).

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Jay Fisette
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James Stoll



Categories: LGBT people by religion
Unitarian Universalists


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David Rhys Williams

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David Rhys Williams (1890 – March 28, 1970) was an American Congregational and Unitarian minister who wrote a Marlovian book called Shakespeare Thy Name Is Marlowe.[1]
Biography[edit]
Rhys Williams was born in 1890 to David Thomas Williams.[1] In 1919 he participated in the dispute resolution between International Structural Steel and Iron Workers Union and the Contractors Association of Cleveland, Ohio, where he was a labor arbitrator. During the 1920s and 1930s he joined the League for Industrial Democracy and by 1936 became a member of its local planning committee in Rochester, New York.[2] In 1928 he left the Third Unitarian Church of Chicago.[3] He supported Soviet-American relations between 1929 and 1931, probably because his brother, Albert, was a journalist in Russia, and took part in the Open Road to Russia movement. From 1933 to 1934 he was a Vice President of the Rochester Torch Club, and a year later became its President, holding that office for a year. From 1936 to 1937 he served as President of the Unitarian Fellowship for Social Justice. In 1938 he was charged with Communism by the Rochester Social Justice Club because of his opposition to the racist and anti-Semitic opinions of Charles Coughlin.[2]
From 1928 to 1958 he served as Minister at the First Unitarian Church of Rochester, and continued there as Minister Emeritus until his death.[1] During the 1950s he stood in opposition to Senator Joseph McCarthy and to New York's Feinberg Law (which barred "subversives" from teaching in the state's public schools).[4] Two years later he was given the Champion of the Oppressed award by the Unitarian Fellowship for Social Justice.[2]
He advocated independence for India, Ireland, and the Philippines, and for the Jews to be permitted to settle in Palestine. He also was one of the signers of the Humanist Manifesto and was a member of the World Parliament of Religions. He sponsored the Emergency Committee in Cuba and the Mental Hygiene Society in Monroe County, New York. He supported the abolition of the House Un-American Committee. He was a chairman of the Rochester Committee to Aid Spanish Democracy. He advocated placing Susan B. Anthony in the Hall of Fame, and funding for the Black Affairs Council of the Unitarian Universalist Association.[2]
References[edit]
1.^ Jump up to: a b c "Biography". The Christopher Marlowe Library. The Marlowe Studies. Retrieved August 20, 2013.
2.^ Jump up to: a b c d "Williams, David Rhys". Retrieved August 20, 2013.
3.Jump up ^ "David Rhys Williams: A Prophet in Rochester". Harvard Square Library. Archived from the original on January 4, 2014. Retrieved August 20, 2013.
4.Jump up ^ "The Feinberg Law". The Harvard Crimson. March 8, 1952. Archived from the original on June 6, 2014. Retrieved June 5, 2014.
External links[edit]
David Rhys Williams at Peace Host


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David Rhys Williams

From Wikipedia, the free encyclopedia

Jump to: navigation, search

David Rhys Williams (1890 – March 28, 1970) was an American Congregational and Unitarian minister who wrote a Marlovian book called Shakespeare Thy Name Is Marlowe.[1]
Biography[edit]
Rhys Williams was born in 1890 to David Thomas Williams.[1] In 1919 he participated in the dispute resolution between International Structural Steel and Iron Workers Union and the Contractors Association of Cleveland, Ohio, where he was a labor arbitrator. During the 1920s and 1930s he joined the League for Industrial Democracy and by 1936 became a member of its local planning committee in Rochester, New York.[2] In 1928 he left the Third Unitarian Church of Chicago.[3] He supported Soviet-American relations between 1929 and 1931, probably because his brother, Albert, was a journalist in Russia, and took part in the Open Road to Russia movement. From 1933 to 1934 he was a Vice President of the Rochester Torch Club, and a year later became its President, holding that office for a year. From 1936 to 1937 he served as President of the Unitarian Fellowship for Social Justice. In 1938 he was charged with Communism by the Rochester Social Justice Club because of his opposition to the racist and anti-Semitic opinions of Charles Coughlin.[2]
From 1928 to 1958 he served as Minister at the First Unitarian Church of Rochester, and continued there as Minister Emeritus until his death.[1] During the 1950s he stood in opposition to Senator Joseph McCarthy and to New York's Feinberg Law (which barred "subversives" from teaching in the state's public schools).[4] Two years later he was given the Champion of the Oppressed award by the Unitarian Fellowship for Social Justice.[2]
He advocated independence for India, Ireland, and the Philippines, and for the Jews to be permitted to settle in Palestine. He also was one of the signers of the Humanist Manifesto and was a member of the World Parliament of Religions. He sponsored the Emergency Committee in Cuba and the Mental Hygiene Society in Monroe County, New York. He supported the abolition of the House Un-American Committee. He was a chairman of the Rochester Committee to Aid Spanish Democracy. He advocated placing Susan B. Anthony in the Hall of Fame, and funding for the Black Affairs Council of the Unitarian Universalist Association.[2]
References[edit]
1.^ Jump up to: a b c "Biography". The Christopher Marlowe Library. The Marlowe Studies. Retrieved August 20, 2013.
2.^ Jump up to: a b c d "Williams, David Rhys". Retrieved August 20, 2013.
3.Jump up ^ "David Rhys Williams: A Prophet in Rochester". Harvard Square Library. Archived from the original on January 4, 2014. Retrieved August 20, 2013.
4.Jump up ^ "The Feinberg Law". The Harvard Crimson. March 8, 1952. Archived from the original on June 6, 2014. Retrieved June 5, 2014.
External links[edit]
David Rhys Williams at Peace Host


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Zach Wahls

From Wikipedia, the free encyclopedia

Jump to: navigation, search


Zach Wahls

Born
Zacharia Wahls
 July 15, 1991 (age 23)
Marshfield, Wisconsin, U.S.
Residence
Iowa City, Iowa
Occupation
Activist
Parent(s)
Terry Wahls (mother)
 Jackie Reger (mother)
Zacharia "Zach" Wahls (born July 15, 1991) is the son of two lesbians and an activist on behalf of LGBT equality.


Contents  [hide]
1 Early years
2 Activism
3 Notes
4 External links

Early years[edit]
Zach Wahls was conceived using artificial insemination and was born on July 15, 1991, to his biological mother Terry Wahls, an internal medicine physician.[1][2] He has a younger sister who shares the same sperm donor and parents.[3] Terry met Jackie Reger in 1995 and the two held a commitment ceremony in 1996. The family lived in Marshfield, Wisconsin, and moved when he was nine years old to Iowa City, Iowa.[2] He was raised as a Unitarian Universalist and identifies himself as a member of that church.[4]
He has said that having lesbian parents caused occasional problems during his school years when he found it difficult to explain to his peers or found that some of them were forbidden to socialize with him.[2] He was sometimes teased and sometimes bullied because of his parents' relationship.[5] In 2004, as an eighth grader, he first realized that there was political opposition to the sort of family in which he was raised while watching the Republican National Convention on television.[6] In high school he wrote a series of columns for his high school newspaper about being raised by a lesbian couple.[1] He played quarterback on the football team and participated in speech and debate.[7] He graduated from Iowa City West High School in 2009. He entered the University of Iowa that fall, majoring in civil and environmental engineering.
While still a high school senior, following the Iowa Supreme Court decision in Varnum v. Brien that invalidated the state's ban on same-sex marriage, he wrote an op-ed piece in the Des Moines Register in which he advocated a complete separation of marriage from civil unions, calling for legislation "to completely remove government from the marriage process altogether, leaving a religious ceremony to religious institutions, and mak[ing] civil unions, accessible by any two people, including those of the same sex, the norm for legal benefits."[8]
His mothers, who had been together since 1995 and had a commitment ceremony in 1996,[6] married in 2009 following the legalization of same-sex marriage in Iowa.[3]
In 2009, while a college freshman, Wahls started his own small business, Iowa City Learns, that offers tutoring services to junior and high school students.[9][10] He also studied for a time in India.[7]
He was, in his own words, "not much of an activist" before he came to wide public attention in 2011, though he jokingly said he considered himself a "hipster Iowan" for supporting Barack Obama for president "before it was cool."[11] He also wrote a weekly column for the Daily Iowan, a daily student newspaper.[12]
Activism[edit]
On January 31, 2011, Wahls addressed the Iowa House Judiciary Committee in a public hearing on a proposed constitutional amendment to ban gay marriage in Iowa.[13] A video of his testimony posted on YouTube went viral.[7][14] It had more than 1.5 million views within two weeks[12] and exceeded 15 million views by April 2012.[15] The Economist described the hearing as "ineffectual conservative political theatre" and noted that "Whatever it was Iowa House Republicans were trying to achieve, it certainly wasn't to offer a soapbox to Zach Wahls, a 19-year-old engineering student at the University of Iowa." It introduced the video of Wahls's testimony with the words "This is what it looks like to win an argument."[16]
Asked to assess his role in LGBT activism, he said in April 2011: "We've been having this conversation for almost 20 years and the actors are all kinda stale. The kids of gay families bring a new face and a new argument to the table."[2] Though he emphasizes the change in support for LGBT equality from one generation to the next, he has described the problematic attitudes of his peers: "Even my best friends that know and love my parents still toss around faggot and gay like it's not really a big deal. In some ways my generation is real accepting, but we still have this casual homophobia, racism and sexism."[2] On another occasion in May 2012 he explained his identification with the LGBT community:[17]

To be clear, I don't consider myself an ally. I might be [a] straight cisgender man, but in my mind, I am a member of the LGBT community. I know the last thing that anyone wants is to add another letter to the acronym, but we need to make sure as a movement we're making a place for what we call "queer-spawn" to function and to be part of the community. Because even though I'm not gay, I do know what its like to be hated for who I am. And I do know what its like to be in the closet, and like every other member of the LGBT community, I did not have a choice in this. I was born into this movement.
In the fall of 2011 Wahls withdrew from college to focus on activism, writing a book, and promotional activities.[18] His book, My Two Moms, describes the mundane impact of growing up in a household headed by two lesbians, like learning to tie a necktie from Playboy[19] He has served as co-chair for "The Outspoken Generation," the Family Equality Council's national youth advocacy initiative involving the young adult children of LGBT parents.[20] The Unitarian Universalist Association of Iowa City gave him its Courage of Love Award in April 2012.[21] His book (with Bruce Littlefield), My Two Moms: Lessons of Love, Strength, and What Makes a Family, was published in April 2012.[1][22]
Officials at Canisius College twice canceled appearances by Wahls, one sponsored by the school's gay-straight alliance in April 2012[23] and another sponsored by the College Democrats in March 2013.[24] He spoke there in April 2013 under the auspices of several academic departments, beginning his remarks by reading a statement on Catholic teaching on marriage and parenting as required by the school administration.[25]
In May 2012, he led a group of advocates for LGBT causes in lobbying Congress in support of several pieces of legislation, including the Healthy Families Act, which would allow same-sex partners the same hospital visitation rights as married different-sex couples, and met with Iowa Sen. Chuck Grassley.[26]
An Eagle Scout, Wahls has targeted the Boy Scouts of America's (BSA) ban on gays and lesbians as scout leaders. On May 30, 2012, at the Boy Scout's National Annual Meeting in Orlando, Florida, wearing his Boy Scout uniform, he delivered petitions with 275,000 signatures in support of equality in scouts. Jennifer Tyrrell from Bridgeport, Ohio, who was forced to resign as a den mother because she is a lesbian, and then met with two of the organization's board members. He told MSNBC's Thomas Roberts that the signatures included many current and former scouts and scout leaders because "there is tremendous support within the boy scout movement already to change this policy and bring it up to date in the 21st century." He reported that his own mothers had no problem when they participated in his boy scout activities,[27][28] and even when one of his mothers became a den mother and the other served as interim pack leader.[19] In June, as co-founder of the initiative, he launched Scouts for Equality to lobby for a change in the BSA's policies.[29]
In June 2012, Maggie Gallagher of the National Organization for Marriage, wrote an essay on how the public forms its impressions of gay parenting. She wrote that "our internal images of gay parenting ... are being formed by real or media generated images of what this phenomenon looks like that are not very similar to what is happening 'out there.'" She referenced Mark Regnerus's controversial study which purported to show that only a very small percentage of (what the study defined as) gay parents were in a long-term stable relationship.[30] She stated the public's perception was not based on such data, but skewed by how the media covers the subject, which she called "the Zach Wahls effect," as a parallel to the supposed "Murphy Brown effect" for perceptions of single motherhood.[31]
In September, Wahls delivered a speech at the 2012 Democratic National Convention in which he thanked President Obama for "put[ting] his political future on the line" in supporting same-sex marriage.[32]
Notes[edit]
1.^ Jump up to: a b c Chronogram: Jay Blotcher, "Book Review," April 27, 2012, accessed May 30, 2012
2.^ Jump up to: a b c d e Time Out Chicago: Jason A. Heidemann, "Zach Wahls," April 20, 2011, accessed June 1, 2012
3.^ Jump up to: a b New York Daily News: Lindsay Goldwert, "Mamas' boy: Lesbian couple's son speech goes viral," December 1, 2011, accessed June 1, 2012
4.Jump up ^ UU World: Zach Wahls, "How my testimony went viral," Winter 2011, accessed May 30, 2012
5.Jump up ^ Waterloo-Cedar Falls Courier: Terri Schlichenmeyer, "Iowa author of 'My Two Moms' shows love is love," June 4, 2012, accessed June 4, 2012
6.^ Jump up to: a b CNN: Piers Morgan Tonight: Defending Gay Marriage," April 26, 2012, accessed June 2, 2012
7.^ Jump up to: a b c Des Moines Register: Reid Forgrave, "Gay marriage defense on YouTube disrupts 'boring' life," February 4, 2011, accessed June 2, 2012
8.Jump up ^ Iowa Politics: Jason Clayworth, "Marriage testimony at Iowa Capitol making one teen a YouTube star," February 2, 2011, accessed June 1, 2012
9.Jump up ^ The Gazette: Diane Heldt, "UI freshman creates peer tutoring company for high school students," October 13, 2009, accessed May 30, 2012
10.Jump up ^ Iowa City Learns: History, accessed May 30, 2012
11.Jump up ^ Washington Post: Melissa Bell, "Zach Wahls, Iowa student with two moms, discusses life post-viral success (Video)," December 1, 2011, accessed June 1, 2012
12.^ Jump up to: a b Campus Progress: Jessica Mowles, "Six Questions with Zach Wahls, Who Defended His Moms in Iowa's Legislature," February 18, 2011, accessed June 2, 2012
13.Jump up ^ Zach Wahls: Transcript of testimony, accessed May 30, 2012
14.Jump up ^ AOL News: Steven Hoffer, "Zach Wahls' Iowa Speech for Gay Marriage Goes Viral," February 2, 2011, accessed May 30, 2012
15.Jump up ^ Daily Beast: Zach Wahls, "Iowa Student Zach Wahls: Why I'm Defending My Two Moms," May 1, 2012, accessed June 2, 2012
16.Jump up ^ The Economist: "The Iowa House v Zach Wahls and his moms," February 4, 2011, accessed June 2, 2012. See also: The Economist: "The fallacy of careless contrarianism," February 8, 2011, accessed June 2, 2012
17.Jump up ^ Washington Blade: Phil Reese, "'That kid from YouTube'," May 23, 2012, accessed June 2, 2012
18.Jump up ^ Chicago Phoenix: Joseph Duggan Lyons , "Iowa’s Zach Wahls on activism, social media and marriage," May 31, 2012, accessed June 1, 2012
19.^ Jump up to: a b NPR: Michel Martin, "When The Political Becomes Very Personal," May 8, 2012, accessed June 2, 2012
20.Jump up ^ Huffington Post: Zach Wahls To Co-Chair 'Outspoken Generation,' Gay Parents' Initiative For Adult Children, With Ella Robinson," April 6, 2012, accessed May 29, 2012. See also: MetroWeekly: Chris Geidner, ""Proud Son," May 15, 2012, accessed June 2, 2012
21.Jump up ^ "Unitarians to honor Zach Wahls," Iowa City Press-Citizen, April 17, 2012
22.Jump up ^ Gotham Books, 2012
23.Jump up ^ Hartinger, Jeffrey (April 20, 2012). "How the Jesuits Dance With LGBT Students". The Advocate. Retrieved July 21, 2012.
24.Jump up ^ Gorczyca, Matt (March 8, 2013). "Wahls lecture a no-go again". Canisius Griffin. Retrieved May 2, 2013.
25.Jump up ^ Brooks, Amy (19 April 2013). "Wahls Finally Welcomed". Canisius Griffin. Retrieved 2 May 2013.
26.Jump up ^ National Journal: Julia Edwards, "Activist With 2 Moms Hits Hill for Gay Rights," May 30, 2012, accessed May 30, 2012
27.Jump up ^ Huffington Post: "Zach Wahls, Kat Graham Petition Boy Scouts Of America On Ousted Lesbian Den Mom's Behalf ," May 30, 2012, accessed May 30, 2012
28.Jump up ^ Chicago Tribune: Barbara Liston, "Scout challenges anti-gay policy of Boy Scouts of America," May 30, 2012, accessed June 1, 2012
29.Jump up ^ Los Angeles Times: Laura J. Nelson, "Eagle Scouts to pressure Boy Scouts' ban on gay members, leaders," June 7, 2012, accessed June 8, 2012
30.Jump up ^ Corvino, John (June 11, 2012). "Are Gay Parents Really Worse For Children? How a New Study Gets Everything Wrong". New Republic. Retrieved November 14, 2013. Co-author with Maggie Gallagher of the book Debating Same-Sex Marriage.
31.Jump up ^ Gallagher, Maggie (June 12, 2012). "The Best or the Worst of All Possible Gay-Parenting Studies?". National Review. Retrieved July 23, 2012. She was drawing a parallel with the "Murphy Brown effect" that created the public image of a single mother circa 1990.
32.Jump up ^ Henderson, O. Kay (6 September 2012). "Iowan, at convention: "Mr. Romney, my family is just as real as yours"". Iowa Radio. Retrieved 7 September 2012.
External links[edit]
Zach Wahls Speaks About Family," February 3, 2011 on YouTube
Zach Wahls Homepage
Iowa City Learns



 
 
 
 
 
 
 
  


Categories: Living people
1991 births
People from Iowa City, Iowa
American Unitarian Universalists
Eagle Scouts
LGBT rights activists from the United States




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Zach Wahls

From Wikipedia, the free encyclopedia

Jump to: navigation, search


Zach Wahls

Born
Zacharia Wahls
 July 15, 1991 (age 23)
Marshfield, Wisconsin, U.S.
Residence
Iowa City, Iowa
Occupation
Activist
Parent(s)
Terry Wahls (mother)
 Jackie Reger (mother)
Zacharia "Zach" Wahls (born July 15, 1991) is the son of two lesbians and an activist on behalf of LGBT equality.


Contents  [hide]
1 Early years
2 Activism
3 Notes
4 External links

Early years[edit]
Zach Wahls was conceived using artificial insemination and was born on July 15, 1991, to his biological mother Terry Wahls, an internal medicine physician.[1][2] He has a younger sister who shares the same sperm donor and parents.[3] Terry met Jackie Reger in 1995 and the two held a commitment ceremony in 1996. The family lived in Marshfield, Wisconsin, and moved when he was nine years old to Iowa City, Iowa.[2] He was raised as a Unitarian Universalist and identifies himself as a member of that church.[4]
He has said that having lesbian parents caused occasional problems during his school years when he found it difficult to explain to his peers or found that some of them were forbidden to socialize with him.[2] He was sometimes teased and sometimes bullied because of his parents' relationship.[5] In 2004, as an eighth grader, he first realized that there was political opposition to the sort of family in which he was raised while watching the Republican National Convention on television.[6] In high school he wrote a series of columns for his high school newspaper about being raised by a lesbian couple.[1] He played quarterback on the football team and participated in speech and debate.[7] He graduated from Iowa City West High School in 2009. He entered the University of Iowa that fall, majoring in civil and environmental engineering.
While still a high school senior, following the Iowa Supreme Court decision in Varnum v. Brien that invalidated the state's ban on same-sex marriage, he wrote an op-ed piece in the Des Moines Register in which he advocated a complete separation of marriage from civil unions, calling for legislation "to completely remove government from the marriage process altogether, leaving a religious ceremony to religious institutions, and mak[ing] civil unions, accessible by any two people, including those of the same sex, the norm for legal benefits."[8]
His mothers, who had been together since 1995 and had a commitment ceremony in 1996,[6] married in 2009 following the legalization of same-sex marriage in Iowa.[3]
In 2009, while a college freshman, Wahls started his own small business, Iowa City Learns, that offers tutoring services to junior and high school students.[9][10] He also studied for a time in India.[7]
He was, in his own words, "not much of an activist" before he came to wide public attention in 2011, though he jokingly said he considered himself a "hipster Iowan" for supporting Barack Obama for president "before it was cool."[11] He also wrote a weekly column for the Daily Iowan, a daily student newspaper.[12]
Activism[edit]
On January 31, 2011, Wahls addressed the Iowa House Judiciary Committee in a public hearing on a proposed constitutional amendment to ban gay marriage in Iowa.[13] A video of his testimony posted on YouTube went viral.[7][14] It had more than 1.5 million views within two weeks[12] and exceeded 15 million views by April 2012.[15] The Economist described the hearing as "ineffectual conservative political theatre" and noted that "Whatever it was Iowa House Republicans were trying to achieve, it certainly wasn't to offer a soapbox to Zach Wahls, a 19-year-old engineering student at the University of Iowa." It introduced the video of Wahls's testimony with the words "This is what it looks like to win an argument."[16]
Asked to assess his role in LGBT activism, he said in April 2011: "We've been having this conversation for almost 20 years and the actors are all kinda stale. The kids of gay families bring a new face and a new argument to the table."[2] Though he emphasizes the change in support for LGBT equality from one generation to the next, he has described the problematic attitudes of his peers: "Even my best friends that know and love my parents still toss around faggot and gay like it's not really a big deal. In some ways my generation is real accepting, but we still have this casual homophobia, racism and sexism."[2] On another occasion in May 2012 he explained his identification with the LGBT community:[17]

To be clear, I don't consider myself an ally. I might be [a] straight cisgender man, but in my mind, I am a member of the LGBT community. I know the last thing that anyone wants is to add another letter to the acronym, but we need to make sure as a movement we're making a place for what we call "queer-spawn" to function and to be part of the community. Because even though I'm not gay, I do know what its like to be hated for who I am. And I do know what its like to be in the closet, and like every other member of the LGBT community, I did not have a choice in this. I was born into this movement.
In the fall of 2011 Wahls withdrew from college to focus on activism, writing a book, and promotional activities.[18] His book, My Two Moms, describes the mundane impact of growing up in a household headed by two lesbians, like learning to tie a necktie from Playboy[19] He has served as co-chair for "The Outspoken Generation," the Family Equality Council's national youth advocacy initiative involving the young adult children of LGBT parents.[20] The Unitarian Universalist Association of Iowa City gave him its Courage of Love Award in April 2012.[21] His book (with Bruce Littlefield), My Two Moms: Lessons of Love, Strength, and What Makes a Family, was published in April 2012.[1][22]
Officials at Canisius College twice canceled appearances by Wahls, one sponsored by the school's gay-straight alliance in April 2012[23] and another sponsored by the College Democrats in March 2013.[24] He spoke there in April 2013 under the auspices of several academic departments, beginning his remarks by reading a statement on Catholic teaching on marriage and parenting as required by the school administration.[25]
In May 2012, he led a group of advocates for LGBT causes in lobbying Congress in support of several pieces of legislation, including the Healthy Families Act, which would allow same-sex partners the same hospital visitation rights as married different-sex couples, and met with Iowa Sen. Chuck Grassley.[26]
An Eagle Scout, Wahls has targeted the Boy Scouts of America's (BSA) ban on gays and lesbians as scout leaders. On May 30, 2012, at the Boy Scout's National Annual Meeting in Orlando, Florida, wearing his Boy Scout uniform, he delivered petitions with 275,000 signatures in support of equality in scouts. Jennifer Tyrrell from Bridgeport, Ohio, who was forced to resign as a den mother because she is a lesbian, and then met with two of the organization's board members. He told MSNBC's Thomas Roberts that the signatures included many current and former scouts and scout leaders because "there is tremendous support within the boy scout movement already to change this policy and bring it up to date in the 21st century." He reported that his own mothers had no problem when they participated in his boy scout activities,[27][28] and even when one of his mothers became a den mother and the other served as interim pack leader.[19] In June, as co-founder of the initiative, he launched Scouts for Equality to lobby for a change in the BSA's policies.[29]
In June 2012, Maggie Gallagher of the National Organization for Marriage, wrote an essay on how the public forms its impressions of gay parenting. She wrote that "our internal images of gay parenting ... are being formed by real or media generated images of what this phenomenon looks like that are not very similar to what is happening 'out there.'" She referenced Mark Regnerus's controversial study which purported to show that only a very small percentage of (what the study defined as) gay parents were in a long-term stable relationship.[30] She stated the public's perception was not based on such data, but skewed by how the media covers the subject, which she called "the Zach Wahls effect," as a parallel to the supposed "Murphy Brown effect" for perceptions of single motherhood.[31]
In September, Wahls delivered a speech at the 2012 Democratic National Convention in which he thanked President Obama for "put[ting] his political future on the line" in supporting same-sex marriage.[32]
Notes[edit]
1.^ Jump up to: a b c Chronogram: Jay Blotcher, "Book Review," April 27, 2012, accessed May 30, 2012
2.^ Jump up to: a b c d e Time Out Chicago: Jason A. Heidemann, "Zach Wahls," April 20, 2011, accessed June 1, 2012
3.^ Jump up to: a b New York Daily News: Lindsay Goldwert, "Mamas' boy: Lesbian couple's son speech goes viral," December 1, 2011, accessed June 1, 2012
4.Jump up ^ UU World: Zach Wahls, "How my testimony went viral," Winter 2011, accessed May 30, 2012
5.Jump up ^ Waterloo-Cedar Falls Courier: Terri Schlichenmeyer, "Iowa author of 'My Two Moms' shows love is love," June 4, 2012, accessed June 4, 2012
6.^ Jump up to: a b CNN: Piers Morgan Tonight: Defending Gay Marriage," April 26, 2012, accessed June 2, 2012
7.^ Jump up to: a b c Des Moines Register: Reid Forgrave, "Gay marriage defense on YouTube disrupts 'boring' life," February 4, 2011, accessed June 2, 2012
8.Jump up ^ Iowa Politics: Jason Clayworth, "Marriage testimony at Iowa Capitol making one teen a YouTube star," February 2, 2011, accessed June 1, 2012
9.Jump up ^ The Gazette: Diane Heldt, "UI freshman creates peer tutoring company for high school students," October 13, 2009, accessed May 30, 2012
10.Jump up ^ Iowa City Learns: History, accessed May 30, 2012
11.Jump up ^ Washington Post: Melissa Bell, "Zach Wahls, Iowa student with two moms, discusses life post-viral success (Video)," December 1, 2011, accessed June 1, 2012
12.^ Jump up to: a b Campus Progress: Jessica Mowles, "Six Questions with Zach Wahls, Who Defended His Moms in Iowa's Legislature," February 18, 2011, accessed June 2, 2012
13.Jump up ^ Zach Wahls: Transcript of testimony, accessed May 30, 2012
14.Jump up ^ AOL News: Steven Hoffer, "Zach Wahls' Iowa Speech for Gay Marriage Goes Viral," February 2, 2011, accessed May 30, 2012
15.Jump up ^ Daily Beast: Zach Wahls, "Iowa Student Zach Wahls: Why I'm Defending My Two Moms," May 1, 2012, accessed June 2, 2012
16.Jump up ^ The Economist: "The Iowa House v Zach Wahls and his moms," February 4, 2011, accessed June 2, 2012. See also: The Economist: "The fallacy of careless contrarianism," February 8, 2011, accessed June 2, 2012
17.Jump up ^ Washington Blade: Phil Reese, "'That kid from YouTube'," May 23, 2012, accessed June 2, 2012
18.Jump up ^ Chicago Phoenix: Joseph Duggan Lyons , "Iowa’s Zach Wahls on activism, social media and marriage," May 31, 2012, accessed June 1, 2012
19.^ Jump up to: a b NPR: Michel Martin, "When The Political Becomes Very Personal," May 8, 2012, accessed June 2, 2012
20.Jump up ^ Huffington Post: Zach Wahls To Co-Chair 'Outspoken Generation,' Gay Parents' Initiative For Adult Children, With Ella Robinson," April 6, 2012, accessed May 29, 2012. See also: MetroWeekly: Chris Geidner, ""Proud Son," May 15, 2012, accessed June 2, 2012
21.Jump up ^ "Unitarians to honor Zach Wahls," Iowa City Press-Citizen, April 17, 2012
22.Jump up ^ Gotham Books, 2012
23.Jump up ^ Hartinger, Jeffrey (April 20, 2012). "How the Jesuits Dance With LGBT Students". The Advocate. Retrieved July 21, 2012.
24.Jump up ^ Gorczyca, Matt (March 8, 2013). "Wahls lecture a no-go again". Canisius Griffin. Retrieved May 2, 2013.
25.Jump up ^ Brooks, Amy (19 April 2013). "Wahls Finally Welcomed". Canisius Griffin. Retrieved 2 May 2013.
26.Jump up ^ National Journal: Julia Edwards, "Activist With 2 Moms Hits Hill for Gay Rights," May 30, 2012, accessed May 30, 2012
27.Jump up ^ Huffington Post: "Zach Wahls, Kat Graham Petition Boy Scouts Of America On Ousted Lesbian Den Mom's Behalf ," May 30, 2012, accessed May 30, 2012
28.Jump up ^ Chicago Tribune: Barbara Liston, "Scout challenges anti-gay policy of Boy Scouts of America," May 30, 2012, accessed June 1, 2012
29.Jump up ^ Los Angeles Times: Laura J. Nelson, "Eagle Scouts to pressure Boy Scouts' ban on gay members, leaders," June 7, 2012, accessed June 8, 2012
30.Jump up ^ Corvino, John (June 11, 2012). "Are Gay Parents Really Worse For Children? How a New Study Gets Everything Wrong". New Republic. Retrieved November 14, 2013. Co-author with Maggie Gallagher of the book Debating Same-Sex Marriage.
31.Jump up ^ Gallagher, Maggie (June 12, 2012). "The Best or the Worst of All Possible Gay-Parenting Studies?". National Review. Retrieved July 23, 2012. She was drawing a parallel with the "Murphy Brown effect" that created the public image of a single mother circa 1990.
32.Jump up ^ Henderson, O. Kay (6 September 2012). "Iowan, at convention: "Mr. Romney, my family is just as real as yours"". Iowa Radio. Retrieved 7 September 2012.
External links[edit]
Zach Wahls Speaks About Family," February 3, 2011 on YouTube
Zach Wahls Homepage
Iowa City Learns



 
 
 
 
 
 
 
  


Categories: Living people
1991 births
People from Iowa City, Iowa
American Unitarian Universalists
Eagle Scouts
LGBT rights activists from the United States




Navigation menu



Create account
Log in



Article

Talk









Read

Edit

View history

















Main page
Contents
Featured content
Current events
Random article
Donate to Wikipedia
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Jim Scott (musician)

From Wikipedia, the free encyclopedia

Jump to: navigation, search

For other musicians of that name, see Jim Scott.
Jim Scott is an American guitarist, singer-songwriter and composer in the genres of jazz, classical and folk music.


Contents  [hide]
1 Life
2 Discography
3 References
4 External links

Life[edit]
Scott has made it his business to create and perform music that celebrates peace, justice and the earth.[citation needed] He co-wrote the celebrated Missa Gaia - Earth Mass and many other pieces with the Paul Winter Consort. He has recorded many albums of original music, and collected and arranged “The Earth and Spirit Songbook,” an anthology of 110 songs of earth and peace by many contemporary songwriters. A line of choral compositions are published by Hal Leonard. In between tours, Jim conducts the Worcester MA Community Choir.
He has performed in 49 U.S. states (not Alaska), England, Scotland, Italy, France, Greece, Australia, Nicaragua, Mexico and Canada. He also performed in Carnegie Hall, the Newport Jazz Festival (with the Paul Winter Consort), The Great Peace March for Global Nuclear Disarmament with Pete Seeger and Peter Yarrow.[1][2]
His world tours have included a European tour with The Griffith Singers performing his choral music (in 1997), recording in the gardens of Findhorn, Scotland with jazz flautist Paul Horn, touring Nicaragua with Holly Near (in 1984), and performing in Australia for colleges and the Institute for Earth Education International Conference (in 1990).[3]
He has also played on stage with musicians John Denver, Tracy Chapman, Joan Baez, 10,000 Maniacs, Joni Mitchell, Jackson Browne, Dan Fogelberg, Odetta, Steve Gadd, Tony Levin, Nelson Rangell, Ed Tossing, and Tom Chapin.
Discography[edit]
1977 - Common Ground - Paul Winter Consort. A&M Records
1980 - Callings - Paul Winter Consort. Living Music
1981 - Jim Scott Alone - Jim Scott
1982 - A Song for the Earth - Radiance
1982 - Lake Unto The Clouds - Radiance
1983 - Inverness - Radiance
1981 - Missa Gaia/Earth Mass - Paul Winter Consort. Living Music
1984 - A Concert for the Earth (Live at the U N) - Paul Winter Consort and the Back Bay Chorale of Boston. Living Music
1985 - The First Winds of Autumn - Jim Scott
1986 - Big and Little Stuff: Songs for Kids - Jim Scott
1989 - The Tree and Me - Jim Scott
1989 - Wolf Eyes - Paul Winter Consort. Living Music
1995 - Earth Sky Love and Dreams - Jim Scott
1996 - For A Time - Jim Scott
1997 - Sailing With the Moon - Jim Scott
1999 - Body and Soul (Soundtrack - documentary series on PBS Television)
2001 - Instruments of Peace - Radiance
2007 - Gather the Spirit - Jim Scott and Friends with the Master Singers To Go Choir, Matthew Johnsen, Director
References[edit]
1.Jump up ^ Goodwin, Jamie (2007-08-28). "The Unitarian Universalist Church of Akron: Don't miss songwriter Jim Scott, Sept. 15th 7:30pm". Uuakron.blogspot.com. Retrieved 2014-02-01.
2.Jump up ^ "Jim Scott offers free concertMusic & Concerts - Tampa Bay Newspapers". Tbnweekly.com. Retrieved 2014-02-01.
3.Jump up ^ "Jim Scott | Sailing With the Moon | CD Baby Music Store". Cdbaby.com. Retrieved 2014-02-01.
External links[edit]
Official website
Facebook.com


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http://en.wikipedia.org/wiki/Jim_Scott_(musician)











Jim Scott (musician)

From Wikipedia, the free encyclopedia

Jump to: navigation, search

For other musicians of that name, see Jim Scott.
Jim Scott is an American guitarist, singer-songwriter and composer in the genres of jazz, classical and folk music.


Contents  [hide]
1 Life
2 Discography
3 References
4 External links

Life[edit]
Scott has made it his business to create and perform music that celebrates peace, justice and the earth.[citation needed] He co-wrote the celebrated Missa Gaia - Earth Mass and many other pieces with the Paul Winter Consort. He has recorded many albums of original music, and collected and arranged “The Earth and Spirit Songbook,” an anthology of 110 songs of earth and peace by many contemporary songwriters. A line of choral compositions are published by Hal Leonard. In between tours, Jim conducts the Worcester MA Community Choir.
He has performed in 49 U.S. states (not Alaska), England, Scotland, Italy, France, Greece, Australia, Nicaragua, Mexico and Canada. He also performed in Carnegie Hall, the Newport Jazz Festival (with the Paul Winter Consort), The Great Peace March for Global Nuclear Disarmament with Pete Seeger and Peter Yarrow.[1][2]
His world tours have included a European tour with The Griffith Singers performing his choral music (in 1997), recording in the gardens of Findhorn, Scotland with jazz flautist Paul Horn, touring Nicaragua with Holly Near (in 1984), and performing in Australia for colleges and the Institute for Earth Education International Conference (in 1990).[3]
He has also played on stage with musicians John Denver, Tracy Chapman, Joan Baez, 10,000 Maniacs, Joni Mitchell, Jackson Browne, Dan Fogelberg, Odetta, Steve Gadd, Tony Levin, Nelson Rangell, Ed Tossing, and Tom Chapin.
Discography[edit]
1977 - Common Ground - Paul Winter Consort. A&M Records
1980 - Callings - Paul Winter Consort. Living Music
1981 - Jim Scott Alone - Jim Scott
1982 - A Song for the Earth - Radiance
1982 - Lake Unto The Clouds - Radiance
1983 - Inverness - Radiance
1981 - Missa Gaia/Earth Mass - Paul Winter Consort. Living Music
1984 - A Concert for the Earth (Live at the U N) - Paul Winter Consort and the Back Bay Chorale of Boston. Living Music
1985 - The First Winds of Autumn - Jim Scott
1986 - Big and Little Stuff: Songs for Kids - Jim Scott
1989 - The Tree and Me - Jim Scott
1989 - Wolf Eyes - Paul Winter Consort. Living Music
1995 - Earth Sky Love and Dreams - Jim Scott
1996 - For A Time - Jim Scott
1997 - Sailing With the Moon - Jim Scott
1999 - Body and Soul (Soundtrack - documentary series on PBS Television)
2001 - Instruments of Peace - Radiance
2007 - Gather the Spirit - Jim Scott and Friends with the Master Singers To Go Choir, Matthew Johnsen, Director
References[edit]
1.Jump up ^ Goodwin, Jamie (2007-08-28). "The Unitarian Universalist Church of Akron: Don't miss songwriter Jim Scott, Sept. 15th 7:30pm". Uuakron.blogspot.com. Retrieved 2014-02-01.
2.Jump up ^ "Jim Scott offers free concertMusic & Concerts - Tampa Bay Newspapers". Tbnweekly.com. Retrieved 2014-02-01.
3.Jump up ^ "Jim Scott | Sailing With the Moon | CD Baby Music Store". Cdbaby.com. Retrieved 2014-02-01.
External links[edit]
Official website
Facebook.com


Authority control
VIAF: 4167602 ·
 MusicBrainz: 60cde848-3bbe-4e91-a9d8-c71eb308ee35
 




 
 
 
 
 
 
 
  


Categories: American jazz guitarists
American session musicians
American male composers
American singer-songwriters
American anti-war activists
Living people
American Unitarian Universalists
American anti–nuclear weapons activists








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Desmond Ravenstone

From Wikipedia, the free encyclopedia

Jump to: navigation, search

Desmond Ravenstone (Boston, Massachusetts) is a writer, blogger, activist and educator on sexuality issues, with a particular focus on BDSM and other alternative sexual identities. He is also a Unitarian Universalist lay leader, and frequently addresses the intersection of sexuality and spirituality.
Biography[edit]
Ravenstone first became involved in the BDSM community addressing the issue of "ravishment" or rape fantasies. He wrote a number of articles and two books.[1][2] dealing with both the psychology and practical enactment of ravishment role-play,[3] and helped to form the online Ravishment Network (RavNet) as a forum for education and advocacy.
Ravenstone has also led workshops on ravishment, erotic role-playing and other subjects to a number of BDSM groups across the country. He served as education coordinator for the New England Dungeon Society for two years, and authored an advice column for the online zine '‘The Dominant's View'’.[4]
Ravenstone is a member of Arlington Street Church, an historic Unitarian Universalist congregation, where he serves on the worship committee as well as other leadership roles, including representing the congregation as a delegate to the Mass Bay District. He also writes a blog, '‘‘Ravenstone's Reflections'’’, offering his thoughts on sexuality, spirituality, politics and other related topics. This has given him a prominent place to speak on behalf of kinksters, polyamorists and other "alt-sexers" within the UU denomination. Ravenstone has recently started a new organization for UUs involved in BDSM, called Leather & Grace.[5] In October 2014, he published a lengthy post on his blog, defending the view that kink should be regarded as a sexual orientation,[6] which was also carried as a guest blog on the website of the National Coalition for Sexual Freedom.[7]
Ravenstone is politically unaffiliated, and describes himself as a “libertarian progressive”.[8] In 2008, he ran a write-in campaign for President on a sexual freedom platform; his running-mate was Theresa "Darklady" Reed, a fellow writer and sexual-freedom activist from Oregon.
References[edit]
1.Jump up ^ Ravenstone, Desmond. Ravishment: The Dark Side of Erotic Fantasy (2005) ISBN 1-4116-5547-8
2.Jump up ^ Ravenstone, Desmond. Taken: A Story of Ravishment (2005) ISBN 1-4116-5559-1
3.Jump up ^ "Holy Whip: Interview with Desmond Ravenstone". Thephoenix.com. Retrieved June 25, 2012.
4.Jump up ^ "Dear Desmond, Advice for the Kinky (archive)". Thedomsview.com. Retrieved June 25, 2012.
5.Jump up ^ "Leather & Grace website". Leatherandgrace.wordpress.com. Retrieved June 25, 2012.
6.Jump up ^ "Towards a More Inclusive Model of Sexual Orientation". ravenstonesreflections.blogspot.com. October 23, 2014.
7.Jump up ^ "NCSF Guest Blog: Towards a More Inclusive Model of Sexual Orientation". http://www.ncsfreedom.org. October 24, 2014.
8.Jump up ^ "Desmond Ravenstone's Facebook page". Facebook.com. December 8, 2010. Retrieved June 25, 2012.



 
 
 
 
 
 
 
  


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Desmond Ravenstone

From Wikipedia, the free encyclopedia

Jump to: navigation, search

Desmond Ravenstone (Boston, Massachusetts) is a writer, blogger, activist and educator on sexuality issues, with a particular focus on BDSM and other alternative sexual identities. He is also a Unitarian Universalist lay leader, and frequently addresses the intersection of sexuality and spirituality.
Biography[edit]
Ravenstone first became involved in the BDSM community addressing the issue of "ravishment" or rape fantasies. He wrote a number of articles and two books.[1][2] dealing with both the psychology and practical enactment of ravishment role-play,[3] and helped to form the online Ravishment Network (RavNet) as a forum for education and advocacy.
Ravenstone has also led workshops on ravishment, erotic role-playing and other subjects to a number of BDSM groups across the country. He served as education coordinator for the New England Dungeon Society for two years, and authored an advice column for the online zine '‘The Dominant's View'’.[4]
Ravenstone is a member of Arlington Street Church, an historic Unitarian Universalist congregation, where he serves on the worship committee as well as other leadership roles, including representing the congregation as a delegate to the Mass Bay District. He also writes a blog, '‘‘Ravenstone's Reflections'’’, offering his thoughts on sexuality, spirituality, politics and other related topics. This has given him a prominent place to speak on behalf of kinksters, polyamorists and other "alt-sexers" within the UU denomination. Ravenstone has recently started a new organization for UUs involved in BDSM, called Leather & Grace.[5] In October 2014, he published a lengthy post on his blog, defending the view that kink should be regarded as a sexual orientation,[6] which was also carried as a guest blog on the website of the National Coalition for Sexual Freedom.[7]
Ravenstone is politically unaffiliated, and describes himself as a “libertarian progressive”.[8] In 2008, he ran a write-in campaign for President on a sexual freedom platform; his running-mate was Theresa "Darklady" Reed, a fellow writer and sexual-freedom activist from Oregon.
References[edit]
1.Jump up ^ Ravenstone, Desmond. Ravishment: The Dark Side of Erotic Fantasy (2005) ISBN 1-4116-5547-8
2.Jump up ^ Ravenstone, Desmond. Taken: A Story of Ravishment (2005) ISBN 1-4116-5559-1
3.Jump up ^ "Holy Whip: Interview with Desmond Ravenstone". Thephoenix.com. Retrieved June 25, 2012.
4.Jump up ^ "Dear Desmond, Advice for the Kinky (archive)". Thedomsview.com. Retrieved June 25, 2012.
5.Jump up ^ "Leather & Grace website". Leatherandgrace.wordpress.com. Retrieved June 25, 2012.
6.Jump up ^ "Towards a More Inclusive Model of Sexual Orientation". ravenstonesreflections.blogspot.com. October 23, 2014.
7.Jump up ^ "NCSF Guest Blog: Towards a More Inclusive Model of Sexual Orientation". http://www.ncsfreedom.org. October 24, 2014.
8.Jump up ^ "Desmond Ravenstone's Facebook page". Facebook.com. December 8, 2010. Retrieved June 25, 2012.



 
 
 
 
 
 
 
  


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Malcolm Knowles

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Jump to: navigation, search


Malcolm Shepherd Knowles

Born
August 24, 1913
Livingston, Montana
Died
November 27, 1997 (aged 84)
Fayetteville, Arkansas

Cause of death
 Stroke
Nationality
United States
Education
A.B., 1934
M.A., 1949
Ph.D., 1960
Alma mater
Harvard University, University of Chicago
Known for
andragogy, adult education

Political party
 Democrat[1]

Board member of
 Massachusetts Adult Education Association (member of governing board)
Religion
Unitarian Universalist[1]
Spouse(s)
Hulda Elisabet Fornell (August 20, 1935 until his death in 1997)
Children
Eric Stuart Knowles
 Barbara Elizabeth Knowles Hartl
Parent(s)
Albert Dixon Knowles
 Marion (Straton) Knowles
Relatives
a sister, Margaret K. Sterling, of Black Mountain, N.C., and three grandchildren.
Notes
[1][2]

Malcolm Shepherd Knowles (August 24, 1913 – November 27, 1997) was an American Adult Educator, famous for the adoption of the theory of andragogy—initially a term coined by the German teacher Alexander Kapp. Knowles is credited with being a fundamental influence in the development of the Humanist Learning Theory and the use of learner constructed contracts or plans to guide learning experiences.[3]


Contents  [hide]
1 Biographical information
2 Selected bibliography
3 See also
4 References
5 External links

Biographical information[edit]
Born in Montana to Dr. and Mrs. A. D. Knowles, Knowles was an avid Boy Scout in his youth. The family moved to West Palm Beach, Florida, and he graduated from Palm Beach High School in 1930. He earned a scholarship to Harvard University where he graduated with a Bachelor of Arts in 1934. Shortly afterwards, he worked with the National Youth Administration in Massachusetts and was married to Hulda Fornell whom he met while studying at Harvard. In 1940, he assumed the position of Director of Adult Education at the Boston YMCA until he was drafted into the United States Navy in 1943. In 1946, he moved to Chicago to work as the Director of Adult Education at the YMCA while working on his M.A. at the University of Chicago, which he earned in 1949. From 1951 to 1959 he served as executive director of the Adult Education Association of the USA and pursued his PhD at the University of Chicago. In 1959, he accepted a faculty appointment at Boston University as an associate professor of adult education with tenure. He spent 14 years there. He became a member of the faculty of Education at North Carolina State University in 1974 to complete his final four years of academic work prior to retirement. After retiring, he remained active in the field into the 1990s. He taught at Fielding Graduate University, Santa Barbara, CA (which offers degrees in clinical psychology and related subjects) and at the University of Arkansas. He died in Fayetteville, Arkansas, of a stroke.[2]
Selected bibliography[edit]
During his career he authored over 230 articles and 18 books, some of which include:
Knowles, Malcolm S. (1950). Informal adult education: a guide for administrators, leaders, and teachers. New York: Association Press.
Knowles, M. S., & Knowles, H. F. (1955). How to develop better leaders. New York: Association Press.
Knowles, M. S., & Knowles, H. F. (1959). Introduction to group dynamics. Chicago: Association Press. Revised edition 1972 *published by New York: Cambridge Books.
Knowles, M. S. (1968). Andragogy, not pedagogy. Adult Leadership, 16(10), 350–352, 386.
Knowles, M. S. (1973). The adult learner: A neglected species. Houston: Gulf Publishing Company. Revised Edition 1990.
Knowles, M. S. (1975). Self-directed learning: A guide for learners and teachers. Englewood Cliffs: Prentice Hall/Cambridge.
Knowles, M. S. (1977). The adult education movement in the United States. Malabar, FL: Krieger.
Knowles, M. S. (1980). The modern practice of adult education: From pedagogy to andragogy. Englewood Cliffs: Prentice Hall/Cambridge.
Knowles, M. S., et al. (1984). Andragogy in action: Applying modern principles of adult education. San Francisco: Jossey-Bass.
Knowles, M. S. (1986). Using learning contracts. San Francisco: Jossey-Bass.
Knowles, M. S. (1989). The making of an adult educator: An autobiographical journey. San Francisco: Jossey-Bass.
Knowles, Malcolm; Holton, E. F., III; Swanson, R. A. (2005). The adult learner: The definitive classic in adult education and human resource development (6th ed.). Burlington, MA: Elsevier.
See also[edit]
Adult education
Andragogy
Humanism (philosophy of education)
Instructional theory
References[edit]
1.^ Jump up to: a b c "Malcolm Shepherd Knowles." Contemporary Authors Online. Detroit: Gale, 2003. Gale Biography In Context. Accessed 16 May 2011. Document URL http://ic.galegroup.com/ic/bic1/ReferenceDetailsPage/ReferenceDetailsWindow?displayGroupName=Reference&disableHighlighting=false&prodId=BIC1&action=e&windowstate=normal&catId=&documentId=GALE%7CH1000055110&mode=view&userGroupName=fairfax_main&jsid=797318e5a4f9b0910bf2995441dbc823 Gale Document Number: GALE|H1000055110. Fee, via Fairfax County Public Library
2.^ Jump up to: a b Saxon, Wolfgang (December 6, 1997). "M. S. Knowles, 84, Adult Education Pioneer". New York Times.
3.Jump up ^ Smith, Mark K. "Malcolm Knowles, Informal Adult Education, Self-direction and Andragogy". Encyclopedia of Informal Education. Retrieved August 13, 2011.
External links[edit]
Website about Knowles
Smith, M. K. (2002). Malcolm Knowles, informal adult education, self-direction and andragogy, the encyclopedia of informal education
Fiorini, Deborah (2003). Malcolm Knowles' Personal Vitae



 
 
 
 
 
 
 
  


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Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization.
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 http://en.wikipedia.org/wiki/Malcolm_Knowles














Malcolm Knowles

From Wikipedia, the free encyclopedia

Jump to: navigation, search


Malcolm Shepherd Knowles

Born
August 24, 1913
Livingston, Montana
Died
November 27, 1997 (aged 84)
Fayetteville, Arkansas

Cause of death
 Stroke
Nationality
United States
Education
A.B., 1934
M.A., 1949
Ph.D., 1960
Alma mater
Harvard University, University of Chicago
Known for
andragogy, adult education

Political party
 Democrat[1]

Board member of
 Massachusetts Adult Education Association (member of governing board)
Religion
Unitarian Universalist[1]
Spouse(s)
Hulda Elisabet Fornell (August 20, 1935 until his death in 1997)
Children
Eric Stuart Knowles
 Barbara Elizabeth Knowles Hartl
Parent(s)
Albert Dixon Knowles
 Marion (Straton) Knowles
Relatives
a sister, Margaret K. Sterling, of Black Mountain, N.C., and three grandchildren.
Notes
[1][2]

Malcolm Shepherd Knowles (August 24, 1913 – November 27, 1997) was an American Adult Educator, famous for the adoption of the theory of andragogy—initially a term coined by the German teacher Alexander Kapp. Knowles is credited with being a fundamental influence in the development of the Humanist Learning Theory and the use of learner constructed contracts or plans to guide learning experiences.[3]


Contents  [hide]
1 Biographical information
2 Selected bibliography
3 See also
4 References
5 External links

Biographical information[edit]
Born in Montana to Dr. and Mrs. A. D. Knowles, Knowles was an avid Boy Scout in his youth. The family moved to West Palm Beach, Florida, and he graduated from Palm Beach High School in 1930. He earned a scholarship to Harvard University where he graduated with a Bachelor of Arts in 1934. Shortly afterwards, he worked with the National Youth Administration in Massachusetts and was married to Hulda Fornell whom he met while studying at Harvard. In 1940, he assumed the position of Director of Adult Education at the Boston YMCA until he was drafted into the United States Navy in 1943. In 1946, he moved to Chicago to work as the Director of Adult Education at the YMCA while working on his M.A. at the University of Chicago, which he earned in 1949. From 1951 to 1959 he served as executive director of the Adult Education Association of the USA and pursued his PhD at the University of Chicago. In 1959, he accepted a faculty appointment at Boston University as an associate professor of adult education with tenure. He spent 14 years there. He became a member of the faculty of Education at North Carolina State University in 1974 to complete his final four years of academic work prior to retirement. After retiring, he remained active in the field into the 1990s. He taught at Fielding Graduate University, Santa Barbara, CA (which offers degrees in clinical psychology and related subjects) and at the University of Arkansas. He died in Fayetteville, Arkansas, of a stroke.[2]
Selected bibliography[edit]
During his career he authored over 230 articles and 18 books, some of which include:
Knowles, Malcolm S. (1950). Informal adult education: a guide for administrators, leaders, and teachers. New York: Association Press.
Knowles, M. S., & Knowles, H. F. (1955). How to develop better leaders. New York: Association Press.
Knowles, M. S., & Knowles, H. F. (1959). Introduction to group dynamics. Chicago: Association Press. Revised edition 1972 *published by New York: Cambridge Books.
Knowles, M. S. (1968). Andragogy, not pedagogy. Adult Leadership, 16(10), 350–352, 386.
Knowles, M. S. (1973). The adult learner: A neglected species. Houston: Gulf Publishing Company. Revised Edition 1990.
Knowles, M. S. (1975). Self-directed learning: A guide for learners and teachers. Englewood Cliffs: Prentice Hall/Cambridge.
Knowles, M. S. (1977). The adult education movement in the United States. Malabar, FL: Krieger.
Knowles, M. S. (1980). The modern practice of adult education: From pedagogy to andragogy. Englewood Cliffs: Prentice Hall/Cambridge.
Knowles, M. S., et al. (1984). Andragogy in action: Applying modern principles of adult education. San Francisco: Jossey-Bass.
Knowles, M. S. (1986). Using learning contracts. San Francisco: Jossey-Bass.
Knowles, M. S. (1989). The making of an adult educator: An autobiographical journey. San Francisco: Jossey-Bass.
Knowles, Malcolm; Holton, E. F., III; Swanson, R. A. (2005). The adult learner: The definitive classic in adult education and human resource development (6th ed.). Burlington, MA: Elsevier.
See also[edit]
Adult education
Andragogy
Humanism (philosophy of education)
Instructional theory
References[edit]
1.^ Jump up to: a b c "Malcolm Shepherd Knowles." Contemporary Authors Online. Detroit: Gale, 2003. Gale Biography In Context. Accessed 16 May 2011. Document URL http://ic.galegroup.com/ic/bic1/ReferenceDetailsPage/ReferenceDetailsWindow?displayGroupName=Reference&disableHighlighting=false&prodId=BIC1&action=e&windowstate=normal&catId=&documentId=GALE%7CH1000055110&mode=view&userGroupName=fairfax_main&jsid=797318e5a4f9b0910bf2995441dbc823 Gale Document Number: GALE|H1000055110. Fee, via Fairfax County Public Library
2.^ Jump up to: a b Saxon, Wolfgang (December 6, 1997). "M. S. Knowles, 84, Adult Education Pioneer". New York Times.
3.Jump up ^ Smith, Mark K. "Malcolm Knowles, Informal Adult Education, Self-direction and Andragogy". Encyclopedia of Informal Education. Retrieved August 13, 2011.
External links[edit]
Website about Knowles
Smith, M. K. (2002). Malcolm Knowles, informal adult education, self-direction and andragogy, the encyclopedia of informal education
Fiorini, Deborah (2003). Malcolm Knowles' Personal Vitae



 
 
 
 
 
 
 
  


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Andy Devine

From Wikipedia, the free encyclopedia

Jump to: navigation, search

For the English actor, see Andy Devine (English actor).

Andy Devine
Andy Devine in A Star is Born.jpg
from the film A Star Is Born (1937).

Born
Andrew Vabre Devine
October 7, 1905
Flagstaff, Arizona, U.S.
Died
February 18, 1977 (aged 71)
Orange, California, U.S.

Cause of death
 Leukemia
Occupation
Actor
Years active
1926–77
Spouse(s)
Dorothy House (1933–77; his death) (1915-2000)
Andrew Vabre "Andy" Devine (October 7, 1905 – February 18, 1977[1]) was an American character actor and comic cowboy sidekick known for his distinctive, whiny voice.


Contents  [hide]
1 Early life
2 Career
3 In popular culture
4 Death
5 Partial filmography
6 Television
7 See also
8 References
9 External links

Early life[edit]
Born in Flagstaff, Arizona, on October 7, 1905, Andy Devine grew up in Kingman, where his family moved when he was a year old. His father was Thomas Devine Jr., born in 1869 in Kalamazoo County, Michigan. Andy's grandfather, Thomas Devine Sr., was born in 1842 in County Tipperary, Ireland, and emigrated to the United States in 1852. Andy's mother was Amy Ward, the granddaughter of Commander James H. Ward, the first officer of the United States Navy killed during the Civil War.
He attended St. Mary and St. Benedict's College, Northern Arizona State Teacher's College (now Northern Arizona University), and was a star football player at Santa Clara University.[2][3] He also played semi-professional football[3] under the pseudonym "Jeremiah Schwartz"—it was not his birth name as has been erroneously reported elsewhere. His football experience led to his first sizable film role, in the 1931 The Spirit of Notre Dame.[3]
Career[edit]



 With Rosemary Clooney in 1958
He had acting ambitions, so, after college, he went to Hollywood, where he worked as a Venice Beach lifeguard,[3][4] within easy distance of the studios. Andy met his wife-to-be, Dorothy House, in 1933 while filming Doctor Bull at Fox Studios. They were married on October 28, 1933, in Las Vegas, Nevada, and remained united until his death on February 18, 1977. They had five children: Andrew Devine, Jr. (born 1934), Patrick Gabriel Devine (born 1935), Susanna Rachel Devine (born 1937), Arthur Matthew Devine (born 1938) and Deborah Catherine Devine (born 1941). Andy, Jr. and Patrick are both actors, while their other children have pursued other careers.
Although it was first thought that his peculiar, wheezy voice would prevent him from moving to the talkies, instead it became his trademark. Devine claimed that his speech resulted from a childhood accident. He had been running with a curtain rod in his mouth at the Beale Hotel in Kingman, and, when he fell, it pierced the roof of his mouth. When he was able to speak again, he had developed a labored, scratchy, duo-tone voice. A biographer, however, indicated that this was one of several stories Devine fabricated about his voice.[5] Devine's son Tad related in an Encore Westerns Channel interview (Jim Beaver, reporting from the 2007 Newport Beach Film Festival) that there indeed had been an accident, but that he was uncertain if it resulted in his unique voice. When asked if he had strange nodes on his vocal cords, Devine replied, "I've got the same nodes as Bing Crosby, but his are in tune."
He appeared in more than 400 films and shared with Walter Brennan, another character actor, the rare ability to move with ease from "B" Westerns to "A" pictures. His notable roles included ten films as sidekick "Cookie" to Roy Rogers, a role in Romeo and Juliet (1936), and "Danny" in A Star Is Born (1937). He made several appearances in films with John Wayne, including Stagecoach (1939), Island in the Sky (1953), and as the frightened marshal in The Man Who Shot Liberty Valance (1962). While most of his characters were reluctant to get involved in the action, he played the hero in Island in the Sky, as an expert pilot who leads his fellow aviators through the arduous search for a missing airplane. Although Devine was known generally for his comic roles, Jack Webb cast him as a police detective in Pete Kelly's Blues (1955); Devine lowered his voice and was more serious than usual. His film appearances in his later years included movies such as Zebra in the Kitchen, The Over-the-Hill Gang, and "Coyote Bill" in Myra Breckinridge.



 Star on Hollywood Walk of Fame at 6366 Hollywood Blvd.
Devine also worked in radio. He is well-remembered for his role as "Jingles", Guy Madison's sidekick in The Adventures of Wild Bill Hickok, which Devine and Madison reprised on television. He appeared over 75 times on Jack Benny's radio show between 1936 and 1942, often appearing in Benny's semi-regular western series of sketches "Buck Benny Rides Again". Benny frequently referred to Devine as "the mayor of Van Nuys." In fact Devine served as honorary mayor of that city, where he lived, preferring to be away from the bustle of Hollywood, from May 18, 1938 to 1957, when he moved to Newport Beach.[6][7]
Devine worked in television. He hosted a children's TV show, Andy's Gang on NBC from 1955 to 1960. During this time, he also made multiple appearances on NBC's The Ford Show, Starring Tennessee Ernie Ford. He played "Hap" on the TV series Flipper, also on NBC, in the 1960s. He starred in a Twilight Zone episode called "Hocus-Pocus and Frisby" as "Frisby", a teller of tall tales who impressed a group of gullible alien kidnappers. He was also a frequent guest star on many television shows throughout the 1950s and 1960s, including the role of Jake Sloan in the 1961 episode "Big Jake" of the acclaimed NBC anthology series The Barbara Stanwyck Show. He also played Honest John Denton in the episode "A Horse of a Different Cutter" of the short-lived ABC series The Rounders.
Devine also cameoed as Santa Claus during one of Batman and Robin's famous Batrope climbs on the 1960s live-action Batman TV series. The episode, entitled "The Duo Is Slumming", was originally broadcast on December 22, 1966, just three days before Christmas. During the appearance he directly addresses the viewers wishing them a Merry Christmas.
Finally, Devine performed voice parts in animated films, including "Friar Tuck" in Disney's Robin Hood. He provided the voice of Cornelius the Rooster in several Kellogg's Corn Flakes TV commercials.
In 1973, Devine came to Monroe, Louisiana, at the request of George C. Brian, an actor and filmmaker who headed the theater department at the University of Louisiana at Monroe, to perform in Edna Ferber's Show Boat.
In popular culture[edit]
Andy Devine is nostalgically remembered alongside other 20th century celebrities in Jimmy Buffett's song "Pencil Thin Mustache." Frank Zappa's song Andy contains Andy Devine in the lyrics. Zappa's concept album Thing-Fish includes a character named Ann D. Devine.
Death[edit]
Devine died of leukemia at the age of 71 in Orange, California in 1977. His funeral mass was held at Holy Family Cathedral. The main street of his home town of Kingman was renamed "Andy Devine Avenue" in his honor. His career is highlighted in the Mohave Museum of History and Arts in Kingman, and there is a star in his honor on the Hollywood Walk of Fame.
Partial filmography[edit]
Lonesome (1928) (uncredited extra)
That's My Daddy (1928) (uncredited)
Noah's Ark (1928) (uncredited extra)
Three Wise Girls (1932)
Law and Order (1932)
Man Wanted (1932)
Midnight Mary (1933)
Doctor Bull (1933)
The Cohens and Kellys in Trouble (1933)
Upper World (1934)
Stingaree (1934)
The President Vanishes (1934)
The Farmer Takes a Wife (1935)
The Big Game (1936)
Small Town Girl (1936)
Romeo and Juliet (1936)
In Old Chicago (1937)
A Star Is Born (1937)
The Road Back (1937)
Double or Nothing (1937)
Yellow Jack (1938)
Men with Wings (1938)
Stagecoach - Buck (1939)
Never Say Die (1939)
Little Old New York (1940)
Buck Benny Rides Again (1940)
Trail of the Vigilantes (1940)
Torrid Zone (1940)
When the Daltons Rode (1940)
The Flame of New Orleans (1941)
Sin Town (1942)
Rhythm of the Islands (1943)
Frontier Badmen (1943)
Corvette K-225 (1943)
Bowery to Broadway (1944)
Ali Baba and the Forty Thieves (1944)
Sudan (1945)
Canyon Passage (1946)
Bells of San Angelo (1947)
Springtime in the Sierras (1947)
On the Old Spanish Trail (1947)
The Gay Ranchero (1948)
Under California Stars (1948)
Night Time in Nevada (1948)
Grand Canyon Trail (1948)
The Far Frontier (1948)
The Last Bandit (1949)
Never a Dull Moment (1950)
The Red Badge of Courage (1951)
Slaughter Trail (1951)
New Mexico (1951)
Montana Belle (1952)
Island in the Sky (1953)
Pete Kelly's Blues (1955)
Around the World in 80 Days (1956) as 1st mate of the SS Henrietta
Two Rode Together (1961)
The Man Who Shot Liberty Valance (1962)
How the West Was Won (1962)
It's a Mad, Mad, Mad, Mad World (1963)
Zebra in the Kitchen (1965)
The Ballad of Josie (1967)
The Over-the-Hill Gang (1969)
The Phynx (1970)
Myra Breckinridge (1970)
The Over-the-Hill Gang Rides Again (1970 TV movie)
Robin Hood (1973; voice)
Won Ton Ton, the Dog Who Saved Hollywood (1976)
Television[edit]
Adventures of Wild Bill Hickok - 112 episodes - Deputy Marshal Jingles P. Jones (1951-1958)
Andy's Gang - Host (1955-1960)
Wagon Train - episode - The Jess MacAbee Story - Jess MacAbee (1959)
The Twilight Zone - episode 95 - Hocus-Pocus and Frisby - Frisby (1962)
Batman - episode - The Duo is Slumming - Santa (uncredited) (1966)
Bonanza - episode - A Girl Named George - Roscoe (1968)
Walt Disney's Wonderful World of Color - episodes - Ride a Northbound Horse: Parts 1 & 2 (1969)
Gunsmoke - episode - Stryker - Jed Whitlow (1969)
Walt Disney's Wonderful World of Color - episodes - Smoke: Parts 1 & 2 - Mr. Stone (1970)
Alias Smith and Jones - episode - The Men that Corrupted Hadleyburg - Sheriff Bintell (1972)
See also[edit]

Portal icon Biography portal
Froggy the Gremlin
Old Time Radio -Wild Bill Hickok (Andy was Jingles, his sidekick)
References[edit]
1.Jump up ^ Andy Devine, Western Character, Dead at 71, Fairbanks Daily News Miner, February 19, 1977, page A6
2.Jump up ^ Corneau, Ernest N. The Hall of Fame of Western Film Stars, Christopher Publishing House, 1969, ISBN 978-0815801245, p. 234
3.^ Jump up to: a b c d "New Movie Features C.M.A. Background". Culver-Union Township Public Library. Retrieved July 22, 2010.
4.Jump up ^ Frances Lane. "Prairie Tales". Screen Stars magazine, April 1946 issue, p. 72. Retrieved July 22, 2010.
5.Jump up ^ "Froggy The Gremlin". Froggy The Gremlin. Archived from the original on 7 February 2011. Retrieved 2010-12-30.
6.Jump up ^ Los Angeles Times, May 10, 1938, Andy Devine Named 'Mayor'
7.Jump up ^ [1][dead link]
External links[edit]
 Wikimedia Commons has media related to Andy Devine.
Andy Devine at the Internet Movie Database
Photos of Andy Devine from Stagecoach by Ned Scott


Authority control
WorldCat ·
 VIAF: 74061348 ·
 LCCN: n85151691 ·
 ISNI: 0000 0000 5939 7330 ·
 GND: 1025593146 ·
 BNF: cb141714898 (data)
 




 
 
 
 
 
 
 
  


Categories: 1905 births
1977 deaths
Male actors from Arizona
Amateur radio people
American male film actors
American people of Irish descent
American male radio actors
American male television actors
American Unitarian Universalists
Cancer deaths in California
Deaths from leukemia
People from Flagstaff, Arizona
People from Kingman, Arizona
Santa Clara University alumni
Male Western (genre) film actors
20th-century American male actors













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Andy Devine

From Wikipedia, the free encyclopedia

Jump to: navigation, search

For the English actor, see Andy Devine (English actor).

Andy Devine
Andy Devine in A Star is Born.jpg
from the film A Star Is Born (1937).

Born
Andrew Vabre Devine
October 7, 1905
Flagstaff, Arizona, U.S.
Died
February 18, 1977 (aged 71)
Orange, California, U.S.

Cause of death
 Leukemia
Occupation
Actor
Years active
1926–77
Spouse(s)
Dorothy House (1933–77; his death) (1915-2000)
Andrew Vabre "Andy" Devine (October 7, 1905 – February 18, 1977[1]) was an American character actor and comic cowboy sidekick known for his distinctive, whiny voice.


Contents  [hide]
1 Early life
2 Career
3 In popular culture
4 Death
5 Partial filmography
6 Television
7 See also
8 References
9 External links

Early life[edit]
Born in Flagstaff, Arizona, on October 7, 1905, Andy Devine grew up in Kingman, where his family moved when he was a year old. His father was Thomas Devine Jr., born in 1869 in Kalamazoo County, Michigan. Andy's grandfather, Thomas Devine Sr., was born in 1842 in County Tipperary, Ireland, and emigrated to the United States in 1852. Andy's mother was Amy Ward, the granddaughter of Commander James H. Ward, the first officer of the United States Navy killed during the Civil War.
He attended St. Mary and St. Benedict's College, Northern Arizona State Teacher's College (now Northern Arizona University), and was a star football player at Santa Clara University.[2][3] He also played semi-professional football[3] under the pseudonym "Jeremiah Schwartz"—it was not his birth name as has been erroneously reported elsewhere. His football experience led to his first sizable film role, in the 1931 The Spirit of Notre Dame.[3]
Career[edit]



 With Rosemary Clooney in 1958
He had acting ambitions, so, after college, he went to Hollywood, where he worked as a Venice Beach lifeguard,[3][4] within easy distance of the studios. Andy met his wife-to-be, Dorothy House, in 1933 while filming Doctor Bull at Fox Studios. They were married on October 28, 1933, in Las Vegas, Nevada, and remained united until his death on February 18, 1977. They had five children: Andrew Devine, Jr. (born 1934), Patrick Gabriel Devine (born 1935), Susanna Rachel Devine (born 1937), Arthur Matthew Devine (born 1938) and Deborah Catherine Devine (born 1941). Andy, Jr. and Patrick are both actors, while their other children have pursued other careers.
Although it was first thought that his peculiar, wheezy voice would prevent him from moving to the talkies, instead it became his trademark. Devine claimed that his speech resulted from a childhood accident. He had been running with a curtain rod in his mouth at the Beale Hotel in Kingman, and, when he fell, it pierced the roof of his mouth. When he was able to speak again, he had developed a labored, scratchy, duo-tone voice. A biographer, however, indicated that this was one of several stories Devine fabricated about his voice.[5] Devine's son Tad related in an Encore Westerns Channel interview (Jim Beaver, reporting from the 2007 Newport Beach Film Festival) that there indeed had been an accident, but that he was uncertain if it resulted in his unique voice. When asked if he had strange nodes on his vocal cords, Devine replied, "I've got the same nodes as Bing Crosby, but his are in tune."
He appeared in more than 400 films and shared with Walter Brennan, another character actor, the rare ability to move with ease from "B" Westerns to "A" pictures. His notable roles included ten films as sidekick "Cookie" to Roy Rogers, a role in Romeo and Juliet (1936), and "Danny" in A Star Is Born (1937). He made several appearances in films with John Wayne, including Stagecoach (1939), Island in the Sky (1953), and as the frightened marshal in The Man Who Shot Liberty Valance (1962). While most of his characters were reluctant to get involved in the action, he played the hero in Island in the Sky, as an expert pilot who leads his fellow aviators through the arduous search for a missing airplane. Although Devine was known generally for his comic roles, Jack Webb cast him as a police detective in Pete Kelly's Blues (1955); Devine lowered his voice and was more serious than usual. His film appearances in his later years included movies such as Zebra in the Kitchen, The Over-the-Hill Gang, and "Coyote Bill" in Myra Breckinridge.



 Star on Hollywood Walk of Fame at 6366 Hollywood Blvd.
Devine also worked in radio. He is well-remembered for his role as "Jingles", Guy Madison's sidekick in The Adventures of Wild Bill Hickok, which Devine and Madison reprised on television. He appeared over 75 times on Jack Benny's radio show between 1936 and 1942, often appearing in Benny's semi-regular western series of sketches "Buck Benny Rides Again". Benny frequently referred to Devine as "the mayor of Van Nuys." In fact Devine served as honorary mayor of that city, where he lived, preferring to be away from the bustle of Hollywood, from May 18, 1938 to 1957, when he moved to Newport Beach.[6][7]
Devine worked in television. He hosted a children's TV show, Andy's Gang on NBC from 1955 to 1960. During this time, he also made multiple appearances on NBC's The Ford Show, Starring Tennessee Ernie Ford. He played "Hap" on the TV series Flipper, also on NBC, in the 1960s. He starred in a Twilight Zone episode called "Hocus-Pocus and Frisby" as "Frisby", a teller of tall tales who impressed a group of gullible alien kidnappers. He was also a frequent guest star on many television shows throughout the 1950s and 1960s, including the role of Jake Sloan in the 1961 episode "Big Jake" of the acclaimed NBC anthology series The Barbara Stanwyck Show. He also played Honest John Denton in the episode "A Horse of a Different Cutter" of the short-lived ABC series The Rounders.
Devine also cameoed as Santa Claus during one of Batman and Robin's famous Batrope climbs on the 1960s live-action Batman TV series. The episode, entitled "The Duo Is Slumming", was originally broadcast on December 22, 1966, just three days before Christmas. During the appearance he directly addresses the viewers wishing them a Merry Christmas.
Finally, Devine performed voice parts in animated films, including "Friar Tuck" in Disney's Robin Hood. He provided the voice of Cornelius the Rooster in several Kellogg's Corn Flakes TV commercials.
In 1973, Devine came to Monroe, Louisiana, at the request of George C. Brian, an actor and filmmaker who headed the theater department at the University of Louisiana at Monroe, to perform in Edna Ferber's Show Boat.
In popular culture[edit]
Andy Devine is nostalgically remembered alongside other 20th century celebrities in Jimmy Buffett's song "Pencil Thin Mustache." Frank Zappa's song Andy contains Andy Devine in the lyrics. Zappa's concept album Thing-Fish includes a character named Ann D. Devine.
Death[edit]
Devine died of leukemia at the age of 71 in Orange, California in 1977. His funeral mass was held at Holy Family Cathedral. The main street of his home town of Kingman was renamed "Andy Devine Avenue" in his honor. His career is highlighted in the Mohave Museum of History and Arts in Kingman, and there is a star in his honor on the Hollywood Walk of Fame.
Partial filmography[edit]
Lonesome (1928) (uncredited extra)
That's My Daddy (1928) (uncredited)
Noah's Ark (1928) (uncredited extra)
Three Wise Girls (1932)
Law and Order (1932)
Man Wanted (1932)
Midnight Mary (1933)
Doctor Bull (1933)
The Cohens and Kellys in Trouble (1933)
Upper World (1934)
Stingaree (1934)
The President Vanishes (1934)
The Farmer Takes a Wife (1935)
The Big Game (1936)
Small Town Girl (1936)
Romeo and Juliet (1936)
In Old Chicago (1937)
A Star Is Born (1937)
The Road Back (1937)
Double or Nothing (1937)
Yellow Jack (1938)
Men with Wings (1938)
Stagecoach - Buck (1939)
Never Say Die (1939)
Little Old New York (1940)
Buck Benny Rides Again (1940)
Trail of the Vigilantes (1940)
Torrid Zone (1940)
When the Daltons Rode (1940)
The Flame of New Orleans (1941)
Sin Town (1942)
Rhythm of the Islands (1943)
Frontier Badmen (1943)
Corvette K-225 (1943)
Bowery to Broadway (1944)
Ali Baba and the Forty Thieves (1944)
Sudan (1945)
Canyon Passage (1946)
Bells of San Angelo (1947)
Springtime in the Sierras (1947)
On the Old Spanish Trail (1947)
The Gay Ranchero (1948)
Under California Stars (1948)
Night Time in Nevada (1948)
Grand Canyon Trail (1948)
The Far Frontier (1948)
The Last Bandit (1949)
Never a Dull Moment (1950)
The Red Badge of Courage (1951)
Slaughter Trail (1951)
New Mexico (1951)
Montana Belle (1952)
Island in the Sky (1953)
Pete Kelly's Blues (1955)
Around the World in 80 Days (1956) as 1st mate of the SS Henrietta
Two Rode Together (1961)
The Man Who Shot Liberty Valance (1962)
How the West Was Won (1962)
It's a Mad, Mad, Mad, Mad World (1963)
Zebra in the Kitchen (1965)
The Ballad of Josie (1967)
The Over-the-Hill Gang (1969)
The Phynx (1970)
Myra Breckinridge (1970)
The Over-the-Hill Gang Rides Again (1970 TV movie)
Robin Hood (1973; voice)
Won Ton Ton, the Dog Who Saved Hollywood (1976)
Television[edit]
Adventures of Wild Bill Hickok - 112 episodes - Deputy Marshal Jingles P. Jones (1951-1958)
Andy's Gang - Host (1955-1960)
Wagon Train - episode - The Jess MacAbee Story - Jess MacAbee (1959)
The Twilight Zone - episode 95 - Hocus-Pocus and Frisby - Frisby (1962)
Batman - episode - The Duo is Slumming - Santa (uncredited) (1966)
Bonanza - episode - A Girl Named George - Roscoe (1968)
Walt Disney's Wonderful World of Color - episodes - Ride a Northbound Horse: Parts 1 & 2 (1969)
Gunsmoke - episode - Stryker - Jed Whitlow (1969)
Walt Disney's Wonderful World of Color - episodes - Smoke: Parts 1 & 2 - Mr. Stone (1970)
Alias Smith and Jones - episode - The Men that Corrupted Hadleyburg - Sheriff Bintell (1972)
See also[edit]

Portal icon Biography portal
Froggy the Gremlin
Old Time Radio -Wild Bill Hickok (Andy was Jingles, his sidekick)
References[edit]
1.Jump up ^ Andy Devine, Western Character, Dead at 71, Fairbanks Daily News Miner, February 19, 1977, page A6
2.Jump up ^ Corneau, Ernest N. The Hall of Fame of Western Film Stars, Christopher Publishing House, 1969, ISBN 978-0815801245, p. 234
3.^ Jump up to: a b c d "New Movie Features C.M.A. Background". Culver-Union Township Public Library. Retrieved July 22, 2010.
4.Jump up ^ Frances Lane. "Prairie Tales". Screen Stars magazine, April 1946 issue, p. 72. Retrieved July 22, 2010.
5.Jump up ^ "Froggy The Gremlin". Froggy The Gremlin. Archived from the original on 7 February 2011. Retrieved 2010-12-30.
6.Jump up ^ Los Angeles Times, May 10, 1938, Andy Devine Named 'Mayor'
7.Jump up ^ [1][dead link]
External links[edit]
 Wikimedia Commons has media related to Andy Devine.
Andy Devine at the Internet Movie Database
Photos of Andy Devine from Stagecoach by Ned Scott


Authority control
WorldCat ·
 VIAF: 74061348 ·
 LCCN: n85151691 ·
 ISNI: 0000 0000 5939 7330 ·
 GND: 1025593146 ·
 BNF: cb141714898 (data)
 




 
 
 
 
 
 
 
  


Categories: 1905 births
1977 deaths
Male actors from Arizona
Amateur radio people
American male film actors
American people of Irish descent
American male radio actors
American male television actors
American Unitarian Universalists
Cancer deaths in California
Deaths from leukemia
People from Flagstaff, Arizona
People from Kingman, Arizona
Santa Clara University alumni
Male Western (genre) film actors
20th-century American male actors













Navigation menu



Create account
Log in



Article

Talk









Read

Edit

View history

















Main page
Contents
Featured content
Current events
Random article
Donate to Wikipedia
Wikipedia store

Interaction
Help
About Wikipedia
Community portal
Recent changes
Contact page

Tools
What links here
Related changes
Upload file
Special pages
Permanent link
Page information
Wikidata item
Cite this page

Print/export
Create a book
Download as PDF
Printable version

Languages
Deutsch
Español
فارسی
Français
Italiano
Nederlands
Polski
Română
Svenska
Edit links
This page was last modified on 18 April 2015, at 01:21.
Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia® is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization.
Privacy policy
About Wikipedia
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Contact Wikipedia
Developers
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Powered by MediaWiki
   
http://en.wikipedia.org/wiki/Andy_Devine












Joan Darrah

From Wikipedia, the free encyclopedia

Jump to: navigation, search

Joan Darrah is an activist for LGBT rights, specifically the end of the "don't ask don't tell" (DADT) policy, which prohibited gay, lesbian, and bisexual service members from being open about their sexual orientation.[1]
Darrah joined the Navy in 1972, unaware that she was a lesbian, and retired in June 2002 as a captain. At one point in her career, she supervised 1500 people at Naval Intelligence Command, including openly gay civilians.[2] Darrah was a Navy officer who narrowly escaped being killed in the September 11 attacks on the Pentagon, which caused her to reevaluate the harm the policy was causing to her life.[3] Due to this, she retired in 2002 after serving for thirty years.[4]
In pursuit of ending DADT, in 2006 she founded and chaired a Mount Vernon Unitarian Church (MVUC) Task Force, and in 2007, she and several other MVUC members collected signatures and successfully advocated for a Unitarian Universalist Association (UUA) Action of Immediate Witness (AIW) to repeal DADT.[1]
She testified at a House Armed Services Committee hearing in July 2008 to advocate the repeal of DADT. She said she would not join the Navy as a lesbian with DADT in place, now that she understood how stressful it would prove. She cited the inability of a homosexual servicemember to seek redress for harassment. In response to another witness who said "unit cohesion is a leadership issue", she said:[2]

I was somewhat offended by the comments about military leadership. I mean, the military and I, as a leader and part of the military, pride ourselves on our ability to be good leaders and to take diverse groups of people, different colors, different genders, different religions, and figure out how to work together to accomplish the mission. And that was one of the most wonderful things in my experience in the military. I had never met a black person when I joined the military. By the time I left, I didn’t care anything about a person—their religion, their ethnic, their skin color. All I cared about was their performance and their ability to get the job done.
She did media interviews, such as PBS's Diane Rehm Show and C-SPAN's Washington Journal, ABC's Good Morning America, NBC Nightly News and Barry Lynn's Culture Shocks.[1] She lobbied Congress and was a leader in the Servicemembers Legal Defense Network.[4] She wrote an open letter to the President advocating for the repeal of DADT, which was published on the Service Members Legal Defense Network website.[5] She also wrote an opinion piece for CNN in 2010 titled "My secret life under 'don't ask, don't tell'" in which she detailed the hardships the policy had caused her as a gay woman.[3][6]
Darrah is the partner of Lynne Kennedy, an openly gay reference librarian at the Library of Congress.[3] They married on December 17, 2010, after twenty years together,[4] one day before the Senate voted to repeal DADT. At the invitation of the White House, she attended the ceremony at which President Obama signed the Don't Ask, Don't Tell Repeal Act of 2010.[4] In 2012, Darrah wrote an opinion article for CNN titled "Respect Sally Ride's decision not to come out." [6]
References[edit]
1.^ Jump up to: a b c "Why Don't Ask, Don't Tell Hurts Us All: Joan Darrah's Story". UUA. 2010-06-03. Retrieved 2012-08-20.
2.^ Jump up to: a b Congress, House, Military Personnel Subcommittee, Don't Ask Don't Tell Review, 110th Cong., 2nd sess., July 23, 2008, 6-7, 17, 18, 24, 35, 45
3.^ Jump up to: a b c Darrah, Joan E. (3 February 2012). "My secret life under 'don't ask, don't tell'". CNNOpinion. Retrieved 22 August 2012.
4.^ Jump up to: a b c d Booth, Glenda (2010-12-23). "Local Navy Captain Attends Obama Bill Signing - Mount Vernon, VA Patch". Mountvernon.patch.com. Retrieved 2012-08-20.
5.Jump up ^ "Stories from the Frontlines: Captain Joan Darrah, USN (Ret.) | Blog | Servicemembers Legal Defense Network". Sldn.org. Retrieved 2012-08-20.
6.^ Jump up to: a b "Respect Sally Ride's decision not to come out". CNN.com. Retrieved 2012-08-20.



 
 
 
 
 
 
 
  


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Joan Darrah

From Wikipedia, the free encyclopedia

Jump to: navigation, search

Joan Darrah is an activist for LGBT rights, specifically the end of the "don't ask don't tell" (DADT) policy, which prohibited gay, lesbian, and bisexual service members from being open about their sexual orientation.[1]
Darrah joined the Navy in 1972, unaware that she was a lesbian, and retired in June 2002 as a captain. At one point in her career, she supervised 1500 people at Naval Intelligence Command, including openly gay civilians.[2] Darrah was a Navy officer who narrowly escaped being killed in the September 11 attacks on the Pentagon, which caused her to reevaluate the harm the policy was causing to her life.[3] Due to this, she retired in 2002 after serving for thirty years.[4]
In pursuit of ending DADT, in 2006 she founded and chaired a Mount Vernon Unitarian Church (MVUC) Task Force, and in 2007, she and several other MVUC members collected signatures and successfully advocated for a Unitarian Universalist Association (UUA) Action of Immediate Witness (AIW) to repeal DADT.[1]
She testified at a House Armed Services Committee hearing in July 2008 to advocate the repeal of DADT. She said she would not join the Navy as a lesbian with DADT in place, now that she understood how stressful it would prove. She cited the inability of a homosexual servicemember to seek redress for harassment. In response to another witness who said "unit cohesion is a leadership issue", she said:[2]

I was somewhat offended by the comments about military leadership. I mean, the military and I, as a leader and part of the military, pride ourselves on our ability to be good leaders and to take diverse groups of people, different colors, different genders, different religions, and figure out how to work together to accomplish the mission. And that was one of the most wonderful things in my experience in the military. I had never met a black person when I joined the military. By the time I left, I didn’t care anything about a person—their religion, their ethnic, their skin color. All I cared about was their performance and their ability to get the job done.
She did media interviews, such as PBS's Diane Rehm Show and C-SPAN's Washington Journal, ABC's Good Morning America, NBC Nightly News and Barry Lynn's Culture Shocks.[1] She lobbied Congress and was a leader in the Servicemembers Legal Defense Network.[4] She wrote an open letter to the President advocating for the repeal of DADT, which was published on the Service Members Legal Defense Network website.[5] She also wrote an opinion piece for CNN in 2010 titled "My secret life under 'don't ask, don't tell'" in which she detailed the hardships the policy had caused her as a gay woman.[3][6]
Darrah is the partner of Lynne Kennedy, an openly gay reference librarian at the Library of Congress.[3] They married on December 17, 2010, after twenty years together,[4] one day before the Senate voted to repeal DADT. At the invitation of the White House, she attended the ceremony at which President Obama signed the Don't Ask, Don't Tell Repeal Act of 2010.[4] In 2012, Darrah wrote an opinion article for CNN titled "Respect Sally Ride's decision not to come out." [6]
References[edit]
1.^ Jump up to: a b c "Why Don't Ask, Don't Tell Hurts Us All: Joan Darrah's Story". UUA. 2010-06-03. Retrieved 2012-08-20.
2.^ Jump up to: a b Congress, House, Military Personnel Subcommittee, Don't Ask Don't Tell Review, 110th Cong., 2nd sess., July 23, 2008, 6-7, 17, 18, 24, 35, 45
3.^ Jump up to: a b c Darrah, Joan E. (3 February 2012). "My secret life under 'don't ask, don't tell'". CNNOpinion. Retrieved 22 August 2012.
4.^ Jump up to: a b c d Booth, Glenda (2010-12-23). "Local Navy Captain Attends Obama Bill Signing - Mount Vernon, VA Patch". Mountvernon.patch.com. Retrieved 2012-08-20.
5.Jump up ^ "Stories from the Frontlines: Captain Joan Darrah, USN (Ret.) | Blog | Servicemembers Legal Defense Network". Sldn.org. Retrieved 2012-08-20.
6.^ Jump up to: a b "Respect Sally Ride's decision not to come out". CNN.com. Retrieved 2012-08-20.



 
 
 
 
 
 
 
  


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Ysaye Maria Barnwell

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Ysaye Maria Barnwell

Born
February 28, 1946 (age 69)
Origin
New York
Genres
A cappella, soul, R&B, blues, folk
Occupation(s)
Singer, songwriter, producer, educator, actor, writer
Instruments
Vocals, drums,
Years active
1977–present
Labels
Flying Fish, EarthBeat!/Warner Bros. Records, Music For Little People, Rykodisc, Sony Music,
Associated acts
Sweet Honey in the Rock, Jubilee Singers
Website
www.ymbarnwell.com
Ysaye Maria Barnwell (born 1946) was a member of the African American a cappella ensemble Sweet Honey in the Rock from 1979 to 2013.[1] She is a prolific composer, writing many of the group's songs, as well as being commissioned to create music for dance, choral, film, and stage productions. She is also known for being a female bass. Barnwell conducts music workshops around the United States, United Kingdom, Canada and Australia, including a workshop she created called "Building a Vocal Community: Singing in the African American Tradition". In 1977, she founded the Jubilee Singers, a choir at All Souls Church, Unitarian in Washington, DC.[2]
Barnwell earned bachelor's and master's degrees (1967 and 1968) in speech pathology from State University of New York at Geneseo, and a PhD (1975) in cranio-facial studies from the University of Pittsburgh. In 1981, she also earned a Master of Science in Public Health, from Howard University.[3]
Barnwell produced Sweet Honey in the Rock's 1998 25th anniversary album, ...Twenty-Five..., and edited Continuum: The First Songbook of Sweet Honey in the Rock.
Barnwell's acting credits include a principal role on a television series called A Man Called Hawk; she also appeared in the 1998 film Beloved.
Barnwell released a solo recording of stories and song, Um Humm, in 2000.
Barnwell has also written a children's book with CD, No Mirrors in My Nana's House.[4] A second children's book and CD set was released in March 2008: We Are One.[5]
Barnwell was named after the great Belgian violinist, Eugène Ysaÿe.[citation needed]
Barnwell performed her final show with Sweet Honey in the Rock, May 11, 2013, at Pepperdine University in Malibu, California.[citation needed]
References[edit]
1.Jump up ^ http://www.ymbarnwell.com/about.php
2.Jump up ^ The Jubilee Singers
3.Jump up ^ Biographical Information
4.Jump up ^ No Mirrors in My Nana's House, Harcourt Children's Books, 1998, ISBN 0-15-201825-5 (hardcover), ISBN 0-15-205243-7 (paperback)
5.Jump up ^ We Are One book and musical CD based on the song "We Are" by Barnwell, Harcourt Children's Books, ISBN 0-15-205735-8
External links[edit]
Ysaye Maria Barnwell at the Internet Movie Database
Ysaye Maria Barnwell at AllMovie
Ysaye Maria Barwell's homepage
Ysaye Maria Barwell page at Sweet Honey in the Rock
More Information referencing the Negro Spiritual


Authority control
VIAF: 34339567 ·
 MusicBrainz: 02419616-e173-4463-9d50-04231e58bf0b
 




 
 
 
 
 
 
 
  


Categories: African-American female singers
American children's writers
American film actresses
American singer-songwriters
American television actresses
American Unitarian Universalists
1946 births
Living people
Musicians from New York
Writers from New York
Actresses from New York
State University of New York at Geneseo alumni
University of Pittsburgh alumni
Howard University alumni










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Ysaye Maria Barnwell

From Wikipedia, the free encyclopedia

Jump to: navigation, search


Ysaye Maria Barnwell

Born
February 28, 1946 (age 69)
Origin
New York
Genres
A cappella, soul, R&B, blues, folk
Occupation(s)
Singer, songwriter, producer, educator, actor, writer
Instruments
Vocals, drums,
Years active
1977–present
Labels
Flying Fish, EarthBeat!/Warner Bros. Records, Music For Little People, Rykodisc, Sony Music,
Associated acts
Sweet Honey in the Rock, Jubilee Singers
Website
www.ymbarnwell.com
Ysaye Maria Barnwell (born 1946) was a member of the African American a cappella ensemble Sweet Honey in the Rock from 1979 to 2013.[1] She is a prolific composer, writing many of the group's songs, as well as being commissioned to create music for dance, choral, film, and stage productions. She is also known for being a female bass. Barnwell conducts music workshops around the United States, United Kingdom, Canada and Australia, including a workshop she created called "Building a Vocal Community: Singing in the African American Tradition". In 1977, she founded the Jubilee Singers, a choir at All Souls Church, Unitarian in Washington, DC.[2]
Barnwell earned bachelor's and master's degrees (1967 and 1968) in speech pathology from State University of New York at Geneseo, and a PhD (1975) in cranio-facial studies from the University of Pittsburgh. In 1981, she also earned a Master of Science in Public Health, from Howard University.[3]
Barnwell produced Sweet Honey in the Rock's 1998 25th anniversary album, ...Twenty-Five..., and edited Continuum: The First Songbook of Sweet Honey in the Rock.
Barnwell's acting credits include a principal role on a television series called A Man Called Hawk; she also appeared in the 1998 film Beloved.
Barnwell released a solo recording of stories and song, Um Humm, in 2000.
Barnwell has also written a children's book with CD, No Mirrors in My Nana's House.[4] A second children's book and CD set was released in March 2008: We Are One.[5]
Barnwell was named after the great Belgian violinist, Eugène Ysaÿe.[citation needed]
Barnwell performed her final show with Sweet Honey in the Rock, May 11, 2013, at Pepperdine University in Malibu, California.[citation needed]
References[edit]
1.Jump up ^ http://www.ymbarnwell.com/about.php
2.Jump up ^ The Jubilee Singers
3.Jump up ^ Biographical Information
4.Jump up ^ No Mirrors in My Nana's House, Harcourt Children's Books, 1998, ISBN 0-15-201825-5 (hardcover), ISBN 0-15-205243-7 (paperback)
5.Jump up ^ We Are One book and musical CD based on the song "We Are" by Barnwell, Harcourt Children's Books, ISBN 0-15-205735-8
External links[edit]
Ysaye Maria Barnwell at the Internet Movie Database
Ysaye Maria Barnwell at AllMovie
Ysaye Maria Barwell's homepage
Ysaye Maria Barwell page at Sweet Honey in the Rock
More Information referencing the Negro Spiritual


Authority control
VIAF: 34339567 ·
 MusicBrainz: 02419616-e173-4463-9d50-04231e58bf0b
 




 
 
 
 
 
 
 
  


Categories: African-American female singers
American children's writers
American film actresses
American singer-songwriters
American television actresses
American Unitarian Universalists
1946 births
Living people
Musicians from New York
Writers from New York
Actresses from New York
State University of New York at Geneseo alumni
University of Pittsburgh alumni
Howard University alumni










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Andre Braugher

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Andre Braugher
Andre Braugher 2011 (cropped).jpg
Braugher at the 2011 Peabody Awards

Born
July 1, 1962 (age 52)
Chicago, Illinois, U.S.
Education
Stanford University(BA; 1984)
Juilliard School(MFA; 1988)
Occupation
Actor
Years active
1989–present
Spouse(s)
Ami Brabson (m. 1991)
Children
3
Andre Braugher(/ˈbraʊər/; born July 1, 1962) is an American actor. He is best known for his roles as Detective Frank Pembletonon Homicide: Life on the Streetfrom 1993 to 1998 and again in the 2000 made-for-TV film, Owen Thoreau Jr. on the TNTshow Men of a Certain Age, and his Emmy nominated performance as Captain Ray Holt on the Golden Globe-winning comedy series Brooklyn Nine-Nine.


Contents [hide]
1Early life and education
2Career
3Personal life
4Filmography4.1Film
4.2Television
5Awards and nominations
6References
7External links

Early life and education[edit]
Braugher, the youngest of four children, was born in Chicago, Illinois, the son of Sally, a postal worker, and Floyd Braugher, a heavy-equipment operator.[1]He attended St. Ignatius College Prepand later graduated from Stanford Universitywith a B.A.in theater in 1984. He then attended the Juilliard School's Drama Division (Group 17: 1984–1988),[2]graduating with a Master of Fine Artsdegree in 1988.[3]He was acknowledged as the Most Outstanding Theater Studentat graduation.[citation needed]
Career[edit]
Braugher's first film role was in the 1989's Gloryas Thomas Searles, a free, educated black man from the North who joins the first black regiment in the Union Army. He played Kojak's side-kick in the late-1980s ABCtelevision film revival of Kojak.
He subsequently moved on to a role on the television series Homicide: Life on the Streetas Detective Frank Pembleton, a self-righteous, fiery, unyielding, Jesuit-educated police detective. Playing opposite Kyle Secor(who portrayed Detective Tim Bayliss), Braugher became the series' breakout star. He received Television Critics Association awards for individual achievement in drama in 1997 and 1998. He was nominated for an Emmy Awardfor best actor in a drama series in 1996 and 1998, winning in the latter year.
He left Homicideafter its sixth season but returned for the reunion television film. He has also starred in the films City of Angelsand Poseidon.
In 1997 he was selected by Peopleas one of the "50 Most Beautiful People in the World".[4]
At New York City's Shakespeare in the ParkFestival from June 18 to July 14, 1996 at the Delacorte Theatre in Central Park, Braugher played the title role in Henry Vfor which he received an Obie Award. In 2000, he played the title role as Ben Gideon in the series Gideon's Crossing, which lasted one season.
In 2002, Braugher narrated the award-winning, PBS-broadcast documentary Muhammad: Legacy of a Prophet, produced by Unity Productions Foundation and recently re-issued.
He played Detective Marcellus Washington in the TV series Hackfrom 2002-2004. In 2006, Braugher starred as Nick Atwaterin the mini-series Thieffor FX Networks, winning a second Emmy for his performance. He portrayed General Hager in the 2007 film Fantastic Four: Rise of the Silver Surfer.
Braugher appeared on the TV series House, M.D.as Dr. Nolan, a psychiatrist who helps House recover from his addiction to Vicodin. He also appeared in the TNTseries Men of a Certain Age, for which he was nominated twice as Primetime Emmy Award for Outstanding Supporting Actor in a Drama Series. He also voiced the villain Darkseidin the animated film, Superman/Batman: Apocalypse.[5]
Braugher co-starred in the Manhattan Theatre Club's production of The Whipping Man, off-Broadway, for a limited run from January–March 2011. He narrated the introduction to the Olympic Gameson NBCfrom 2006to 2010, succeeding James Earl Jonesin the role.[6]Braugher also narrated James Patterson'sAlex Crossbook Cross Fire(2010).
He has a recurring role as defense attorney Bayard Ellis on Law & Order: Special Victims Unit, and appeared as the lead character, Capt. Marcus Chaplin, in ABC's military drama TV series Last Resort. He currently stars in the Golden Globe winning TV series Brooklyn Nine Nineas the precinct captain, Ray Holt.
Personal life[edit]
Braugher married Ami Brabson in 1991, an actress who later played Pembleton's wife Mary on Homicide. The couple have three sons; Michael (1992), Isaiah (1997), and John Wesley (2003). They reside in South Orange, New Jersey. Braugher and his family are Unitarian Universalists.
Filmography[edit]
Film[edit]

Year
Title
Role
Notes

1989 Kojak: Ariana Detective Winston Blake Television movie
1989 Glory Cpl. Thomas Searles 
1990 Kojak: Flowers for Matty Detective Winston Blake Television movie
1990 Kojak: It's Always Something Detective Winston Blake Television movie
1990 Murder in Mississippi Dennis Television movie
1990 Kojak: None for Blind Detective Winston Blake Television movie
1990 Somebody has to Shoot the Picture Dan Weston Television movie
1990 The Court-Martial of Jackie Robinson Jackie Robinson Television movie
1991 Kojak: Fatal Flaw Detective Winston Blake Television movie
1993 Class of '61 Lucius Television movie
1993 Striking Distance District Attorney Frank Morris 
1995 The Tuskegee Airmen Benjamin O. Davis Television movie
Nominated—Image Award for Outstanding Lead Actor in a Miniseries or a Movie
Nominated—Primetime Emmy Award for Outstanding Lead Actor in a Miniseries or a Movie
1996 Primal Fear Tommy Goodman 
1996 Get on the Bus Flip 
1998 Thick as Thieves Dink 
1998 City of Angels Cassiel Nominated—Image Award for Outstanding Supporting Actor in a Motion Picture
1999 Passing Glory Father Joseph Verrett Television movie
Nominated—Image Award for Outstanding Lead Actor in a Miniseries or a Movie
1999 Love Songs Ellis Television movie
1999 It's the Rage Tim 
2000 A Better Way to Die Cleveland 
2000 Homicide: The Movie Detective Frank Pembleton Television movie
2000 Frequency Satch DeLeon Blockbuster Entertainment Award for Favorite Supporting Actor – Suspense
2000 Duets Raggie Kane 
2002 10,000 Black Men Named George A. Philip Randolph Television movie
Nominated—Image Award for Outstanding Lead Actor in a Miniseries or a Movie
2003 Soldier's Girl Sergeant Carlos Diaz Television movie
2004 Salem's Lot Matt Burke Television movie
2006 Poseidon Captain Bradford 
2007 Fantastic Four: Rise of the Silver Surfer General Hager 
2007 The Mist Brent Norton 
2008 Passengers Perry 
2009 Live! Don 
2010 Superman/Batman: Apocalypse Darkseid 
2010 Salt Secretary of Defense 
2012 The Baytown Outlaws Millard 

Television[edit]

Year
Title
Role
Notes

1993–1998 Homicide: Life on the Street Detective Frank Pembleton 100 episodes
Primetime Emmy Award for Outstanding Lead Actor in a Drama Series
Television Critics Association Award for Individual Achievement in Drama(1997–98)
Viewers for Quality Television Award for Best Actor in a Quality Drama Series
Nominated—Image Award for Outstanding Lead Actor in a Drama Series(1996–99)
Nominated—Primetime Emmy Award for Outstanding Lead Actor in a Drama Series
Nominated—Satellite Award for Best Actor – Television Series Drama
Nominated—Viewers for Quality Television Award for Best Actor in a Quality Drama Series
1996 Law & Order Detective Frank Pembleton Episode: "Charm City"
2000–2001 Gideon's Crossing Dr. Ben Gideon 20 episodes
Nominated—Golden Globe Award for Best Actor – Television Series Drama
Nominated—Image Award for Outstanding Lead Actor in a Drama Series(2000–01)
Nominated—Primetime Emmy Award for Outstanding Lead Actor in a Drama Series
2000–2001 Jackie Chan Adventures Derge 3 episodes
2001 The Practice Dr. Ben Gideon Episode: "Gideon's Crossover"
2002–2004 Hack Marcellus Washington 40 episodes
Nominated—Image Award for Outstanding Lead Actor in a Drama Series
2004 The Jury Judge Loren Price 2 episodes
2006 Thief Nick Atwater 6 episodes
Primetime Emmy Award for Outstanding Lead Actor in a Miniseries or a Movie
Nominated—Golden Globe Award for Best Actor – Miniseries or Television Film
Nominated—Image Award for Outstanding Lead Actor in a Miniseries or a Movie
Nominated—Satellite Award for Best Actor – Miniseries or Television Film
2008 The Andromeda Strain General George W. Mancheck 4 episodes
Nominated—Image Award for Outstanding Lead Actor in a Miniseries or a Movie
2009–2012 House Dr. Darryl Nolan 4 episodes
2010 Miami Medical Dr. William Rayner Episode: "Pilot"
2009–2011 Men of a Certain Age Owen Thoreau, Jr. 22 episodes
Nominated—Image Award for Outstanding Lead Actor in a Drama Series
Nominated—Image Award for Outstanding Supporting Actor in a Drama Series
Nominated—Primetime Emmy Award for Outstanding Supporting Actor in a Drama Series(2010–11)
2011–2013 Law & Order: Special Victims Unit Bayard Ellis 5 episodes
2012–2013 Last Resort Captain Marcus Chaplin 13 episodes
2013–present Brooklyn Nine-Nine Captain Ray Holt 36 episodes
Critics' Choice Television Award for Best Supporting Actor in a Comedy Series
Nominated—Image Award for Outstanding Lead Actor in a Comedy Series
Nominated—Primetime Emmy Award for Outstanding Supporting Actor in a Comedy Series
Nominated—Satellite Award for Best Actor – Television Series Musical or Comedy
Nominated—Screen Actors Guild Award for Outstanding Performance by an Ensemble in a Comedy Series

Awards and nominations[edit]

Year
Association
Category
Nominated work
Result

1995 Viewers for Quality Television Best Actor in a Quality Drama Series Homicide: Life on the Street Won
1996 NAACP Image Awards Outstanding Lead Actor in a Drama Series Homicide: Life on the Street Nominated
1996 NAACP Image Awards Outstanding Lead Actor in a Miniseries or a Movie The Tuskegee Airmen Nominated
1996 Primetime Emmy Awards Outstanding Lead Actor in a Drama Series Homicide: Life on the Street Nominated
1996 Primetime Emmy Awards Outstanding Supporting Actor in a Miniseries or a Movie The Tuskegee Airmen Nominated
1997 NAACP Image Awards Outstanding Lead Actor in a Drama Series Homicide: Life on the Street Nominated
1997 Satellite Awards Best Actor – Television Series Drama Homicide: Life on the Street Nominated
1997 Television Critics Association Awards Individual Achievement in Drama Homicide: Life on the Street Won
1998 NAACP Image Awards Outstanding Lead Actor in a Drama Series Homicide: Life on the Street Nominated
1998 Primetime Emmy Awards Outstanding Lead Actor in a Drama Series Homicide: Life on the Street Won
1998 Television Critics Association Awards Individual Achievement in Drama Homicide: Life on the Street Won
1998 Viewers for Quality Television Best Actor in a Quality Drama Series Homicide: Life on the Street Nominated
1999 NAACP Image Awards Outstanding Lead Actor in a Drama Series Homicide: Life on the Street Nominated
1999 NAACP Image Awards Outstanding Supporting Actor in a Motion Picture City of Angels Nominated
2000 NAACP Image Awards Outstanding Lead Actor in a Miniseries or a Movie Passing Glory Nominated
2001 Blockbuster Entertainment Awards Favorite Supporting Actor – Suspense Frequency Won
2001 Golden Globe Awards Best Actor – Television Series Drama Gideon's Crossing Nominated
2001 NAACP Image Awards Outstanding Lead Actor in a Drama Series Gideon's Crossing Nominated
2001 Primetime Emmy Awards Outstanding Lead Actor in a Drama Series Gideon's Crossing Nominated
2002 NAACP Image Awards Outstanding Lead Actor in a Drama Series Gideon's Crossing Nominated
2003 NAACP Image Awards Outstanding Lead Actor in a Drama Series Hack Nominated
2003 NAACP Image Awards Outstanding Lead Actor in a Miniseries or a Movie 10,000 Black Men Named George Nominated
2006 Primetime Emmy Awards Outstanding Lead Actor in a Miniseries or a Movie Thief Won
2006 Satellite Awards Best Actor – Miniseries or Television Film Thief Nominated
2007 Golden Globe Awards Best Actor – Miniseries or Television Film Thief Nominated
2007 NAACP Image Awards Outstanding Lead Actor in a Miniseries or a Movie Thief Nominated
2009 NAACP Image Awards Outstanding Lead Actor in a Miniseries or a Movie The Andromeda Strain Nominated
2010 Primetime Emmy Awards Outstanding Supporting Actor in a Drama Series Men of a Certain Age Nominated
2011 NAACP Image Awards Outstanding Supporting Actor in a Drama Series Men of a Certain Age Nominated
2011 Primetime Emmy Awards Outstanding Supporting Actor in a Drama Series Men of a Certain Age Nominated
2012 NAACP Image Awards Outstanding Supporting Actor in a Drama Series Men of a Certain Age Nominated
2014 Critics' Choice Television Awards Best Supporting Actor in a Comedy Series Brooklyn Nine-Nine Won
2014 NAACP Image Awards Outstanding Actor in a Comedy Series Brooklyn Nine-Nine Nominated
2014 Primetime Emmy Awards Outstanding Supporting Actor in a Comedy Series Brooklyn Nine-Nine Nominated
2014 Satellite Awards Best Actor – Television Series Musical or Comedy Brooklyn Nine-Nine Nominated
2015 NAACP Image Awards Outstanding Actor in a Comedy Series Brooklyn Nine-Nine Nominated
2015 Screen Actors Guild Awards Outstanding Performance by an Ensemble in a Comedy Series Brooklyn Nine-Nine Nominated

References[edit]
1.Jump up ^Andre Braugher Film Reference bio
2.Jump up ^"Alumni News". The Juilliard School. September 2007. Archived from the originalon 2011-11-11.
3.Jump up ^"Andre Braugher". All Movie Guide. The New York Times. Retrieved April 3,2012.
4.Jump up ^"Andre Braugher". People(Time Inc.). 1997-05-12. Retrieved 2014-08-21.
5.Jump up ^"News". Superman Homepage. Retrieved October 29,2012.
6.Jump up ^2006 XX Olympics Opening Ceremony: NBC's Six Minutes of Passion, Four Hours of Fire
External links[edit]
Andre Braugherat the Internet Movie Database
Andre Braugherat AllMovie
Profile at E! Online website
Profile at CBS website


[show]
Awards for Andre Braugher




















































































































































































Authority control
WorldCat·
VIAF: 54349692·
LCCN: no97037807·
ISNI: 0000 0000 8133 3499·
GND: 14236035X·
SUDOC: 07098493X·
BNF: cb14052812f(data)





 
 
 
 
 
 
 



Categories: 1962 births
Living people
Male actors from Chicago, Illinois
People from South Orange, New Jersey
American male film actors
Outstanding Performance by a Lead Actor in a Drama Series Primetime Emmy Award winners
Outstanding Performance by a Lead Actor in a Miniseries or Movie Primetime Emmy Award winners
Juilliard School alumni
Stanford University alumni
St. Ignatius College Prep alumni
20th-century American male actors
21st-century American male actors
Male actors from New Jersey
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African-American male actors











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http://en.wikipedia.org/wiki/Andre_Braugher















Andre Braugher

From Wikipedia, the free encyclopedia

Jump to: navigation, search


Andre Braugher
Andre Braugher 2011 (cropped).jpg
Braugher at the 2011 Peabody Awards

Born
July 1, 1962 (age 52)
Chicago, Illinois, U.S.
Education
Stanford University(BA; 1984)
Juilliard School(MFA; 1988)
Occupation
Actor
Years active
1989–present
Spouse(s)
Ami Brabson (m. 1991)
Children
3
Andre Braugher(/ˈbraʊər/; born July 1, 1962) is an American actor. He is best known for his roles as Detective Frank Pembletonon Homicide: Life on the Streetfrom 1993 to 1998 and again in the 2000 made-for-TV film, Owen Thoreau Jr. on the TNTshow Men of a Certain Age, and his Emmy nominated performance as Captain Ray Holt on the Golden Globe-winning comedy series Brooklyn Nine-Nine.


Contents [hide]
1Early life and education
2Career
3Personal life
4Filmography4.1Film
4.2Television
5Awards and nominations
6References
7External links

Early life and education[edit]
Braugher, the youngest of four children, was born in Chicago, Illinois, the son of Sally, a postal worker, and Floyd Braugher, a heavy-equipment operator.[1]He attended St. Ignatius College Prepand later graduated from Stanford Universitywith a B.A.in theater in 1984. He then attended the Juilliard School's Drama Division (Group 17: 1984–1988),[2]graduating with a Master of Fine Artsdegree in 1988.[3]He was acknowledged as the Most Outstanding Theater Studentat graduation.[citation needed]
Career[edit]
Braugher's first film role was in the 1989's Gloryas Thomas Searles, a free, educated black man from the North who joins the first black regiment in the Union Army. He played Kojak's side-kick in the late-1980s ABCtelevision film revival of Kojak.
He subsequently moved on to a role on the television series Homicide: Life on the Streetas Detective Frank Pembleton, a self-righteous, fiery, unyielding, Jesuit-educated police detective. Playing opposite Kyle Secor(who portrayed Detective Tim Bayliss), Braugher became the series' breakout star. He received Television Critics Association awards for individual achievement in drama in 1997 and 1998. He was nominated for an Emmy Awardfor best actor in a drama series in 1996 and 1998, winning in the latter year.
He left Homicideafter its sixth season but returned for the reunion television film. He has also starred in the films City of Angelsand Poseidon.
In 1997 he was selected by Peopleas one of the "50 Most Beautiful People in the World".[4]
At New York City's Shakespeare in the ParkFestival from June 18 to July 14, 1996 at the Delacorte Theatre in Central Park, Braugher played the title role in Henry Vfor which he received an Obie Award. In 2000, he played the title role as Ben Gideon in the series Gideon's Crossing, which lasted one season.
In 2002, Braugher narrated the award-winning, PBS-broadcast documentary Muhammad: Legacy of a Prophet, produced by Unity Productions Foundation and recently re-issued.
He played Detective Marcellus Washington in the TV series Hackfrom 2002-2004. In 2006, Braugher starred as Nick Atwaterin the mini-series Thieffor FX Networks, winning a second Emmy for his performance. He portrayed General Hager in the 2007 film Fantastic Four: Rise of the Silver Surfer.
Braugher appeared on the TV series House, M.D.as Dr. Nolan, a psychiatrist who helps House recover from his addiction to Vicodin. He also appeared in the TNTseries Men of a Certain Age, for which he was nominated twice as Primetime Emmy Award for Outstanding Supporting Actor in a Drama Series. He also voiced the villain Darkseidin the animated film, Superman/Batman: Apocalypse.[5]
Braugher co-starred in the Manhattan Theatre Club's production of The Whipping Man, off-Broadway, for a limited run from January–March 2011. He narrated the introduction to the Olympic Gameson NBCfrom 2006to 2010, succeeding James Earl Jonesin the role.[6]Braugher also narrated James Patterson'sAlex Crossbook Cross Fire(2010).
He has a recurring role as defense attorney Bayard Ellis on Law & Order: Special Victims Unit, and appeared as the lead character, Capt. Marcus Chaplin, in ABC's military drama TV series Last Resort. He currently stars in the Golden Globe winning TV series Brooklyn Nine Nineas the precinct captain, Ray Holt.
Personal life[edit]
Braugher married Ami Brabson in 1991, an actress who later played Pembleton's wife Mary on Homicide. The couple have three sons; Michael (1992), Isaiah (1997), and John Wesley (2003). They reside in South Orange, New Jersey. Braugher and his family are Unitarian Universalists.
Filmography[edit]
Film[edit]

Year
Title
Role
Notes

1989 Kojak: Ariana Detective Winston Blake Television movie
1989 Glory Cpl. Thomas Searles 
1990 Kojak: Flowers for Matty Detective Winston Blake Television movie
1990 Kojak: It's Always Something Detective Winston Blake Television movie
1990 Murder in Mississippi Dennis Television movie
1990 Kojak: None for Blind Detective Winston Blake Television movie
1990 Somebody has to Shoot the Picture Dan Weston Television movie
1990 The Court-Martial of Jackie Robinson Jackie Robinson Television movie
1991 Kojak: Fatal Flaw Detective Winston Blake Television movie
1993 Class of '61 Lucius Television movie
1993 Striking Distance District Attorney Frank Morris 
1995 The Tuskegee Airmen Benjamin O. Davis Television movie
Nominated—Image Award for Outstanding Lead Actor in a Miniseries or a Movie
Nominated—Primetime Emmy Award for Outstanding Lead Actor in a Miniseries or a Movie
1996 Primal Fear Tommy Goodman 
1996 Get on the Bus Flip 
1998 Thick as Thieves Dink 
1998 City of Angels Cassiel Nominated—Image Award for Outstanding Supporting Actor in a Motion Picture
1999 Passing Glory Father Joseph Verrett Television movie
Nominated—Image Award for Outstanding Lead Actor in a Miniseries or a Movie
1999 Love Songs Ellis Television movie
1999 It's the Rage Tim 
2000 A Better Way to Die Cleveland 
2000 Homicide: The Movie Detective Frank Pembleton Television movie
2000 Frequency Satch DeLeon Blockbuster Entertainment Award for Favorite Supporting Actor – Suspense
2000 Duets Raggie Kane 
2002 10,000 Black Men Named George A. Philip Randolph Television movie
Nominated—Image Award for Outstanding Lead Actor in a Miniseries or a Movie
2003 Soldier's Girl Sergeant Carlos Diaz Television movie
2004 Salem's Lot Matt Burke Television movie
2006 Poseidon Captain Bradford 
2007 Fantastic Four: Rise of the Silver Surfer General Hager 
2007 The Mist Brent Norton 
2008 Passengers Perry 
2009 Live! Don 
2010 Superman/Batman: Apocalypse Darkseid 
2010 Salt Secretary of Defense 
2012 The Baytown Outlaws Millard 

Television[edit]

Year
Title
Role
Notes

1993–1998 Homicide: Life on the Street Detective Frank Pembleton 100 episodes
Primetime Emmy Award for Outstanding Lead Actor in a Drama Series
Television Critics Association Award for Individual Achievement in Drama(1997–98)
Viewers for Quality Television Award for Best Actor in a Quality Drama Series
Nominated—Image Award for Outstanding Lead Actor in a Drama Series(1996–99)
Nominated—Primetime Emmy Award for Outstanding Lead Actor in a Drama Series
Nominated—Satellite Award for Best Actor – Television Series Drama
Nominated—Viewers for Quality Television Award for Best Actor in a Quality Drama Series
1996 Law & Order Detective Frank Pembleton Episode: "Charm City"
2000–2001 Gideon's Crossing Dr. Ben Gideon 20 episodes
Nominated—Golden Globe Award for Best Actor – Television Series Drama
Nominated—Image Award for Outstanding Lead Actor in a Drama Series(2000–01)
Nominated—Primetime Emmy Award for Outstanding Lead Actor in a Drama Series
2000–2001 Jackie Chan Adventures Derge 3 episodes
2001 The Practice Dr. Ben Gideon Episode: "Gideon's Crossover"
2002–2004 Hack Marcellus Washington 40 episodes
Nominated—Image Award for Outstanding Lead Actor in a Drama Series
2004 The Jury Judge Loren Price 2 episodes
2006 Thief Nick Atwater 6 episodes
Primetime Emmy Award for Outstanding Lead Actor in a Miniseries or a Movie
Nominated—Golden Globe Award for Best Actor – Miniseries or Television Film
Nominated—Image Award for Outstanding Lead Actor in a Miniseries or a Movie
Nominated—Satellite Award for Best Actor – Miniseries or Television Film
2008 The Andromeda Strain General George W. Mancheck 4 episodes
Nominated—Image Award for Outstanding Lead Actor in a Miniseries or a Movie
2009–2012 House Dr. Darryl Nolan 4 episodes
2010 Miami Medical Dr. William Rayner Episode: "Pilot"
2009–2011 Men of a Certain Age Owen Thoreau, Jr. 22 episodes
Nominated—Image Award for Outstanding Lead Actor in a Drama Series
Nominated—Image Award for Outstanding Supporting Actor in a Drama Series
Nominated—Primetime Emmy Award for Outstanding Supporting Actor in a Drama Series(2010–11)
2011–2013 Law & Order: Special Victims Unit Bayard Ellis 5 episodes
2012–2013 Last Resort Captain Marcus Chaplin 13 episodes
2013–present Brooklyn Nine-Nine Captain Ray Holt 36 episodes
Critics' Choice Television Award for Best Supporting Actor in a Comedy Series
Nominated—Image Award for Outstanding Lead Actor in a Comedy Series
Nominated—Primetime Emmy Award for Outstanding Supporting Actor in a Comedy Series
Nominated—Satellite Award for Best Actor – Television Series Musical or Comedy
Nominated—Screen Actors Guild Award for Outstanding Performance by an Ensemble in a Comedy Series

Awards and nominations[edit]

Year
Association
Category
Nominated work
Result

1995 Viewers for Quality Television Best Actor in a Quality Drama Series Homicide: Life on the Street Won
1996 NAACP Image Awards Outstanding Lead Actor in a Drama Series Homicide: Life on the Street Nominated
1996 NAACP Image Awards Outstanding Lead Actor in a Miniseries or a Movie The Tuskegee Airmen Nominated
1996 Primetime Emmy Awards Outstanding Lead Actor in a Drama Series Homicide: Life on the Street Nominated
1996 Primetime Emmy Awards Outstanding Supporting Actor in a Miniseries or a Movie The Tuskegee Airmen Nominated
1997 NAACP Image Awards Outstanding Lead Actor in a Drama Series Homicide: Life on the Street Nominated
1997 Satellite Awards Best Actor – Television Series Drama Homicide: Life on the Street Nominated
1997 Television Critics Association Awards Individual Achievement in Drama Homicide: Life on the Street Won
1998 NAACP Image Awards Outstanding Lead Actor in a Drama Series Homicide: Life on the Street Nominated
1998 Primetime Emmy Awards Outstanding Lead Actor in a Drama Series Homicide: Life on the Street Won
1998 Television Critics Association Awards Individual Achievement in Drama Homicide: Life on the Street Won
1998 Viewers for Quality Television Best Actor in a Quality Drama Series Homicide: Life on the Street Nominated
1999 NAACP Image Awards Outstanding Lead Actor in a Drama Series Homicide: Life on the Street Nominated
1999 NAACP Image Awards Outstanding Supporting Actor in a Motion Picture City of Angels Nominated
2000 NAACP Image Awards Outstanding Lead Actor in a Miniseries or a Movie Passing Glory Nominated
2001 Blockbuster Entertainment Awards Favorite Supporting Actor – Suspense Frequency Won
2001 Golden Globe Awards Best Actor – Television Series Drama Gideon's Crossing Nominated
2001 NAACP Image Awards Outstanding Lead Actor in a Drama Series Gideon's Crossing Nominated
2001 Primetime Emmy Awards Outstanding Lead Actor in a Drama Series Gideon's Crossing Nominated
2002 NAACP Image Awards Outstanding Lead Actor in a Drama Series Gideon's Crossing Nominated
2003 NAACP Image Awards Outstanding Lead Actor in a Drama Series Hack Nominated
2003 NAACP Image Awards Outstanding Lead Actor in a Miniseries or a Movie 10,000 Black Men Named George Nominated
2006 Primetime Emmy Awards Outstanding Lead Actor in a Miniseries or a Movie Thief Won
2006 Satellite Awards Best Actor – Miniseries or Television Film Thief Nominated
2007 Golden Globe Awards Best Actor – Miniseries or Television Film Thief Nominated
2007 NAACP Image Awards Outstanding Lead Actor in a Miniseries or a Movie Thief Nominated
2009 NAACP Image Awards Outstanding Lead Actor in a Miniseries or a Movie The Andromeda Strain Nominated
2010 Primetime Emmy Awards Outstanding Supporting Actor in a Drama Series Men of a Certain Age Nominated
2011 NAACP Image Awards Outstanding Supporting Actor in a Drama Series Men of a Certain Age Nominated
2011 Primetime Emmy Awards Outstanding Supporting Actor in a Drama Series Men of a Certain Age Nominated
2012 NAACP Image Awards Outstanding Supporting Actor in a Drama Series Men of a Certain Age Nominated
2014 Critics' Choice Television Awards Best Supporting Actor in a Comedy Series Brooklyn Nine-Nine Won
2014 NAACP Image Awards Outstanding Actor in a Comedy Series Brooklyn Nine-Nine Nominated
2014 Primetime Emmy Awards Outstanding Supporting Actor in a Comedy Series Brooklyn Nine-Nine Nominated
2014 Satellite Awards Best Actor – Television Series Musical or Comedy Brooklyn Nine-Nine Nominated
2015 NAACP Image Awards Outstanding Actor in a Comedy Series Brooklyn Nine-Nine Nominated
2015 Screen Actors Guild Awards Outstanding Performance by an Ensemble in a Comedy Series Brooklyn Nine-Nine Nominated

References[edit]
1.Jump up ^Andre Braugher Film Reference bio
2.Jump up ^"Alumni News". The Juilliard School. September 2007. Archived from the originalon 2011-11-11.
3.Jump up ^"Andre Braugher". All Movie Guide. The New York Times. Retrieved April 3,2012.
4.Jump up ^"Andre Braugher". People(Time Inc.). 1997-05-12. Retrieved 2014-08-21.
5.Jump up ^"News". Superman Homepage. Retrieved October 29,2012.
6.Jump up ^2006 XX Olympics Opening Ceremony: NBC's Six Minutes of Passion, Four Hours of Fire
External links[edit]
Andre Braugherat the Internet Movie Database
Andre Braugherat AllMovie
Profile at E! Online website
Profile at CBS website


[show]
Awards for Andre Braugher




















































































































































































Authority control
WorldCat·
VIAF: 54349692·
LCCN: no97037807·
ISNI: 0000 0000 8133 3499·
GND: 14236035X·
SUDOC: 07098493X·
BNF: cb14052812f(data)





 
 
 
 
 
 
 



Categories: 1962 births
Living people
Male actors from Chicago, Illinois
People from South Orange, New Jersey
American male film actors
Outstanding Performance by a Lead Actor in a Drama Series Primetime Emmy Award winners
Outstanding Performance by a Lead Actor in a Miniseries or Movie Primetime Emmy Award winners
Juilliard School alumni
Stanford University alumni
St. Ignatius College Prep alumni
20th-century American male actors
21st-century American male actors
Male actors from New Jersey
American Unitarian Universalists
American male television actors
African-American male actors











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Melissa Harris-Perry

From Wikipedia, the free encyclopedia

Jump to: navigation, search

This article is about Melissa Harris-Perry. For her eponymous show, see Melissa Harris-Perry (TV series).

Melissa Harris-Perry

Born
Melissa Victoria Harris
 October 2, 1973 (age 41)
Seattle, Washington, U.S.
Residence
New Orleans, Louisiana
Education
Wake Forest University (B.A.)
Duke University (Ph.D.)
Occupation
Professor, author
Religion
Unitarian Universalist
Spouse(s)
Dennis Lacewell (1999–2005)
 James Perry (2010–present)
Children
2 daughters
Parent(s)
William M. Harris Sr.
Diana Gray
Website
melissaharrisperry.com
Melissa Victoria Harris-Perry (born October 2, 1973; formerly known as Melissa Victoria Harris-Lacewell) is an American writer, professor, television host, and political commentator with a focus on African-American politics. Harris-Perry hosts the Melissa Harris-Perry weekend news and opinion television show on MSNBC. She is also a regular fill-in host on The Rachel Maddow Show as well as a professor of politics and international affairs at Wake Forest University, where she is the founding director of the Anna Julia Cooper Project on Gender, Race, and Politics in the South. Prior to this, she taught at Princeton University and the University of Chicago. She is also a regular columnist for the magazine The Nation, and the author of Sister Citizen: Shame, Stereotypes, and Black Women in America.


Contents  [hide]
1 Early life
2 Career
3 Bibliography
4 References
5 External links

Early life[edit]
Harris-Perry was born to a white mother and black father.[1] She was born in Seattle but grew up in Chesterfield County, Virginia, one of the counties adjoining the independent city of Richmond, Virginia attending Thomas Dale High School. Her father was the first dean of African-American Affairs at the University of Virginia.[2] Her mother, Diana Gray, taught at a community college and was working on her doctorate when they met. She went on to work for nonprofit organizations that provided services such as day-care centers, health care for people in rural communities and access to reproductive care for poor women.[3]
Harris-Perry graduated from Wake Forest University with a bachelor's degree in English and received a PhD in political science from Duke University. She also received an honorary doctorate from Meadville Lombard Theological School and studied theology at Union Theological Seminary in New York City.[4][5]
Career[edit]
Harris-Perry's academic career began in the fall of 1999, where she rose from Assistant to Associate Professor of Political Science at the University of Chicago. After 7 years, and being lured by famed philosopher Dr. Cornel West, Perry left University of Chicago for Princeton University in 2006. She was offered a tenured joint appointment as an Associate Professor of Political Science and African-American Studies. Harris-Perry would remain in this position until she left in 2011,[6] after being denied a full professorship because of “questions about her work and an assessment of where she is” in her career, according to the Center's director at the time, Eddie S. Glaude Jr.[7] MSNBC announced on January 5, 2012 that Harris-Perry would host her own weekend show, which began airing on February 18, 2012.[8]
Harris-Perry has been both lauded and criticized by numerous political commentators for statements she has made on her program—including those related to collective parenting, the Guantanamo Bay detention camp, and abortion.[9][10][11] She tearfully apologized for a "photos of the year" segment on December 28, 2013 that made several jokes about a family picture featuring former Republican presidential candidate Mitt Romney's family, including his adopted black grandson.[12][13][14]
On July 1, 2014, Harris-Perry returned to her alma mater, Wake Forest University, as Presidential Chair Professor of Politics and International Affairs.[15] She is the founding director of the Anna Julia Cooper Project.[16][17]
In April 2015, the Winston-Salem Journal reported that the IRS had placed a tax lien on Harris-Perry and her husband for about $70,000 in delinquent taxes. Harris-Perry said she and her husband paid $21,721 on April 15, 2015 and have a payment plan with the IRS.[18]
Bibliography[edit]
Harris-Lacewell, Melissa Victoria (2004). Barbershops, Bibles, and BET: Everyday Talk and Black Political Thought (First ed.). Princeton University Press. ISBN 978-0-691-11405-7.
Harris-Perry, Melissa V. (2011). Sister Citizen: Shame, Stereotypes, and Black Women in America. Yale University Press. ISBN 978-0-300-16541-8.
References[edit]
1.Jump up ^ [1]
2.Jump up ^ Williams, Michael Paul (February 6, 2011). "Chesterfield native, now MSNBC commentator, speaking at VCU". Richmond Times-Dispatch. Retrieved June 19, 2011.
3.Jump up ^ Pope, John (October 2, 2011). "New Orleans transplant has a life rich in politics, pedagogy". The Times-Picayune.
4.Jump up ^ "About Melissa Harris-Perry". MelissaHarrisPerry.com. 2011. Retrieved April 8, 2011.
5.Jump up ^ Levin, Anne (October 10, 2007). "From House to Home". U.S. 1 Newspaper. Retrieved June 19, 2011.
6.Jump up ^ Glickel, Jen. "Uncommon Interview- Melissa Harris-Lacewell". The Chicago Maroon. Retrieved 2015-02-07.
7.Jump up ^ Plump, Wendy (February 12, 2012). "Princeton Center for African American Studies loses two high-profile figures, but gains renewed sense of purpose". The Times of Trenton. Retrieved October 8, 2012.
8.Jump up ^ Tommy Christopher (2012-01-05). "Melissa Harris-Perry To Host MSNBC Weekend Show Starting In February". Mediaite. Retrieved 2012-01-05.
9.Jump up ^ Freedlander, David (11 April 2013). "Melissa Harris-Perry and the Firestorm Over ‘Collective’ Parenting". The Daily Beast. Retrieved 10 December 2013.
10.Jump up ^ Poor, Jeff (26 May 2013). "MSNBC's Melissa Harris-Perry likens Guantanamo detainees to American slaves". The Daily Caller. Retrieved 10 December 2013.
11.Jump up ^ McMurry, Evan (21 July 2013). "MSNBC’s Melissa Harris-Perry Dons Tampon Earrings To Protest Texas Abortion Bill". Mediaite. Retrieved 10 December 2013.
12.Jump up ^ Peter Grier (2013-12-31). "Melissa Harris-Perry Apologizes for Romney Grandchild Jokes". CS Monitor. Retrieved 2013-12-31.
13.Jump up ^ LoGiurato, =Brett (2014-01-02). "Here's Melissa Harris-Perry's Tearful Apology For The Controversial Segment On The Romneys' Black Grandchild". San Francisco, CA: SFGate. Retrieved 2014-01-06.
14.Jump up ^ Melissa Harris-Perry (2013-12-31). "An apology from Melissa Harris-Perry". MSNBC. Retrieved 2014-01-06.
15.Jump up ^ Melissa Harris-Perry to join faculty
16.Jump up ^ "About Melissa". Retrieved 13 September 2014.
17.Jump up ^ Melissa Harris-Perry
18.Jump up ^ IRS files $70K tax lien against Harris-Perry, husband, Winston-Salem Journal, April 15, 2015
External links[edit]
Melissa Harris-Perry – Official website
Melissa Harris-Perry on MSNBC
Column archive at The Nation


[show]
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 http://en.wikipedia.org/wiki/Melissa_Harris-Perry












Melissa Harris-Perry

From Wikipedia, the free encyclopedia

Jump to: navigation, search

This article is about Melissa Harris-Perry. For her eponymous show, see Melissa Harris-Perry (TV series).

Melissa Harris-Perry

Born
Melissa Victoria Harris
 October 2, 1973 (age 41)
Seattle, Washington, U.S.
Residence
New Orleans, Louisiana
Education
Wake Forest University (B.A.)
Duke University (Ph.D.)
Occupation
Professor, author
Religion
Unitarian Universalist
Spouse(s)
Dennis Lacewell (1999–2005)
 James Perry (2010–present)
Children
2 daughters
Parent(s)
William M. Harris Sr.
Diana Gray
Website
melissaharrisperry.com
Melissa Victoria Harris-Perry (born October 2, 1973; formerly known as Melissa Victoria Harris-Lacewell) is an American writer, professor, television host, and political commentator with a focus on African-American politics. Harris-Perry hosts the Melissa Harris-Perry weekend news and opinion television show on MSNBC. She is also a regular fill-in host on The Rachel Maddow Show as well as a professor of politics and international affairs at Wake Forest University, where she is the founding director of the Anna Julia Cooper Project on Gender, Race, and Politics in the South. Prior to this, she taught at Princeton University and the University of Chicago. She is also a regular columnist for the magazine The Nation, and the author of Sister Citizen: Shame, Stereotypes, and Black Women in America.


Contents  [hide]
1 Early life
2 Career
3 Bibliography
4 References
5 External links

Early life[edit]
Harris-Perry was born to a white mother and black father.[1] She was born in Seattle but grew up in Chesterfield County, Virginia, one of the counties adjoining the independent city of Richmond, Virginia attending Thomas Dale High School. Her father was the first dean of African-American Affairs at the University of Virginia.[2] Her mother, Diana Gray, taught at a community college and was working on her doctorate when they met. She went on to work for nonprofit organizations that provided services such as day-care centers, health care for people in rural communities and access to reproductive care for poor women.[3]
Harris-Perry graduated from Wake Forest University with a bachelor's degree in English and received a PhD in political science from Duke University. She also received an honorary doctorate from Meadville Lombard Theological School and studied theology at Union Theological Seminary in New York City.[4][5]
Career[edit]
Harris-Perry's academic career began in the fall of 1999, where she rose from Assistant to Associate Professor of Political Science at the University of Chicago. After 7 years, and being lured by famed philosopher Dr. Cornel West, Perry left University of Chicago for Princeton University in 2006. She was offered a tenured joint appointment as an Associate Professor of Political Science and African-American Studies. Harris-Perry would remain in this position until she left in 2011,[6] after being denied a full professorship because of “questions about her work and an assessment of where she is” in her career, according to the Center's director at the time, Eddie S. Glaude Jr.[7] MSNBC announced on January 5, 2012 that Harris-Perry would host her own weekend show, which began airing on February 18, 2012.[8]
Harris-Perry has been both lauded and criticized by numerous political commentators for statements she has made on her program—including those related to collective parenting, the Guantanamo Bay detention camp, and abortion.[9][10][11] She tearfully apologized for a "photos of the year" segment on December 28, 2013 that made several jokes about a family picture featuring former Republican presidential candidate Mitt Romney's family, including his adopted black grandson.[12][13][14]
On July 1, 2014, Harris-Perry returned to her alma mater, Wake Forest University, as Presidential Chair Professor of Politics and International Affairs.[15] She is the founding director of the Anna Julia Cooper Project.[16][17]
In April 2015, the Winston-Salem Journal reported that the IRS had placed a tax lien on Harris-Perry and her husband for about $70,000 in delinquent taxes. Harris-Perry said she and her husband paid $21,721 on April 15, 2015 and have a payment plan with the IRS.[18]
Bibliography[edit]
Harris-Lacewell, Melissa Victoria (2004). Barbershops, Bibles, and BET: Everyday Talk and Black Political Thought (First ed.). Princeton University Press. ISBN 978-0-691-11405-7.
Harris-Perry, Melissa V. (2011). Sister Citizen: Shame, Stereotypes, and Black Women in America. Yale University Press. ISBN 978-0-300-16541-8.
References[edit]
1.Jump up ^ [1]
2.Jump up ^ Williams, Michael Paul (February 6, 2011). "Chesterfield native, now MSNBC commentator, speaking at VCU". Richmond Times-Dispatch. Retrieved June 19, 2011.
3.Jump up ^ Pope, John (October 2, 2011). "New Orleans transplant has a life rich in politics, pedagogy". The Times-Picayune.
4.Jump up ^ "About Melissa Harris-Perry". MelissaHarrisPerry.com. 2011. Retrieved April 8, 2011.
5.Jump up ^ Levin, Anne (October 10, 2007). "From House to Home". U.S. 1 Newspaper. Retrieved June 19, 2011.
6.Jump up ^ Glickel, Jen. "Uncommon Interview- Melissa Harris-Lacewell". The Chicago Maroon. Retrieved 2015-02-07.
7.Jump up ^ Plump, Wendy (February 12, 2012). "Princeton Center for African American Studies loses two high-profile figures, but gains renewed sense of purpose". The Times of Trenton. Retrieved October 8, 2012.
8.Jump up ^ Tommy Christopher (2012-01-05). "Melissa Harris-Perry To Host MSNBC Weekend Show Starting In February". Mediaite. Retrieved 2012-01-05.
9.Jump up ^ Freedlander, David (11 April 2013). "Melissa Harris-Perry and the Firestorm Over ‘Collective’ Parenting". The Daily Beast. Retrieved 10 December 2013.
10.Jump up ^ Poor, Jeff (26 May 2013). "MSNBC's Melissa Harris-Perry likens Guantanamo detainees to American slaves". The Daily Caller. Retrieved 10 December 2013.
11.Jump up ^ McMurry, Evan (21 July 2013). "MSNBC’s Melissa Harris-Perry Dons Tampon Earrings To Protest Texas Abortion Bill". Mediaite. Retrieved 10 December 2013.
12.Jump up ^ Peter Grier (2013-12-31). "Melissa Harris-Perry Apologizes for Romney Grandchild Jokes". CS Monitor. Retrieved 2013-12-31.
13.Jump up ^ LoGiurato, =Brett (2014-01-02). "Here's Melissa Harris-Perry's Tearful Apology For The Controversial Segment On The Romneys' Black Grandchild". San Francisco, CA: SFGate. Retrieved 2014-01-06.
14.Jump up ^ Melissa Harris-Perry (2013-12-31). "An apology from Melissa Harris-Perry". MSNBC. Retrieved 2014-01-06.
15.Jump up ^ Melissa Harris-Perry to join faculty
16.Jump up ^ "About Melissa". Retrieved 13 September 2014.
17.Jump up ^ Melissa Harris-Perry
18.Jump up ^ IRS files $70K tax lien against Harris-Perry, husband, Winston-Salem Journal, April 15, 2015
External links[edit]
Melissa Harris-Perry – Official website
Melissa Harris-Perry on MSNBC
Column archive at The Nation


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Category:Unitarian Universalists

From Wikipedia, the free encyclopedia

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This category is for articles on people who are or have been associated with modern Unitarian Universalism. For articles on those who were associated with either Unitarianism or Universalism before the merger of the two, or who were instrumental in early works that lead to either would be better included in Category:Unitarians or Category:Christian Universalists. Individuals in this category may be Christians, Unitarians, or Universalists and should be categorized as such.
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Contents
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 A B C D E F G H I J K L M N O P Q R S T U V W X Y Z
   

Subcategories
This category has the following 4 subcategories, out of 4 total.

A

►  American Unitarian Universalists‎ (82 P)


C

►  Canadian Unitarian Universalists‎ (5 P)



►  Unitarian Universalist clergy‎ (14 P)


L

►  LGBT Unitarian Universalists‎ (2 P)



Pages in category "Unitarian Universalists"
The following 13 pages are in this category, out of 13 total. This list may not reflect recent changes (learn more).



B
Tim Berners-Lee
Ralph Wendell Burhoe

F
Sophia Lyon Fahs
B. O. Flower

G
Frank A. Golder

H
Melissa Harris-Perry

J
Julian Jaynes

L
List of Unitarians, Universalists, and Unitarian Universalists

P
Randy Pausch

R
Rosamond Davenport Hill
G. Vincent Runyon

T
A.D.Thompson
Karen I. Tse



Categories: Unitarian Universalism
Universalists
Unitarians
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Category:Unitarian Universalists

From Wikipedia, the free encyclopedia

Jump to: navigation, search

This category is for articles on people who are or have been associated with modern Unitarian Universalism. For articles on those who were associated with either Unitarianism or Universalism before the merger of the two, or who were instrumental in early works that lead to either would be better included in Category:Unitarians or Category:Christian Universalists. Individuals in this category may be Christians, Unitarians, or Universalists and should be categorized as such.
 Wikimedia Commons has media related to Unitarian Universalists.

Contents
Top ·
 A B C D E F G H I J K L M N O P Q R S T U V W X Y Z
   

Subcategories
This category has the following 4 subcategories, out of 4 total.

A

►  American Unitarian Universalists‎ (82 P)


C

►  Canadian Unitarian Universalists‎ (5 P)



►  Unitarian Universalist clergy‎ (14 P)


L

►  LGBT Unitarian Universalists‎ (2 P)



Pages in category "Unitarian Universalists"
The following 13 pages are in this category, out of 13 total. This list may not reflect recent changes (learn more).



B
Tim Berners-Lee
Ralph Wendell Burhoe

F
Sophia Lyon Fahs
B. O. Flower

G
Frank A. Golder

H
Melissa Harris-Perry

J
Julian Jaynes

L
List of Unitarians, Universalists, and Unitarian Universalists

P
Randy Pausch

R
Rosamond Davenport Hill
G. Vincent Runyon

T
A.D.Thompson
Karen I. Tse



Categories: Unitarian Universalism
Universalists
Unitarians
Hidden categories: Commons category with local link same as on Wikidata


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Unitarian Universalism

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This article is about the liberal religious movement. For the Christian theology which includes a central belief in the unitary nature of God, see Unitarianism. For other uses, see Unitarian.

Unitarian Universalism
Flaming Chalice.svg
An early version of the flaming chalice, the most widely used symbol of UUism.

Abbreviation
UUism, Unitarianism
Type
Liberal religion
Scripture
All sources admissible, none required. Members are free to observe their own personally-favored literature.
Founder
Members of American Unitarian Association and Universalist Church of America via consolidation
Origin
May 1961
Congregations
1,070 worldwide
Number of followers
221,000 members of the Unitarian Universalist Association; 800,000 identify as Unitarian Universalist[1]
Unitarian Universalism[2][3][4] is a liberal religion characterized by a "free and responsible search for truth and meaning".[5][6] Unitarian Universalists do not share a creed but are unified by their shared search for spiritual growth. As such the Unitarian Universalist Church (UU) counts many agnostics, theists and atheists as amongst its membership. The roots of UU are in liberal Christianity, specifically Unitarianism and Universalism. Unitarian Universalists state that from these traditions comes a deep regard for intellectual freedom and inclusive love, so that congregations and members seek inspiration and derive insight from all major world religions.[7]
The theology of individual Unitarian Universalists ranges widely, including atheism, agnosticism, pantheism, deism, Judaism, Islam,[8] Christianity, neopaganism, Hinduism, Buddhism, Taoism, and many more.[9]
The Unitarian Universalist Association (UUA) was formed in 1961, a consolidation of the American Unitarian Association, established in 1825, and the Universalist Church of America,[10] established in 1866. It is headquartered in Boston, Massachusetts, and serves churches mostly in the United States. A group of thirty Philippine congregations is represented as a sole member within the UUA. The Canadian Unitarian Council (CUC) became an independent body in 2002.[11] The UUA and CUC are, in turn, two of the seventeen members of the International Council of Unitarians and Universalists.[12]


Contents  [hide]
1 History 1.1 Universalism
1.2 Unitarianism 1.2.1 Britain
1.2.2 United States
1.3 Integration 1825–1961
2 Beliefs 2.1 Seven Principles and Purposes
2.2 Six Sources
2.3 Diversity of practices
2.4 Approach to sacred writings
2.5 Elevator speeches
3 Worship and ritual 3.1 Symbols
3.2 Services of worship
4 Politics 4.1 Historical politics of Unitarians and Universalists
4.2 Politics of UUs
5 Controversies 5.1 External 5.1.1 Lack of formal creed
5.1.2 Confusion with other groups
5.2 Internal 5.2.1 Language of reverence
5.2.2 Borrowing from other religions

6 Organizations
7 Number of members
8 Notable members
9 Notable congregations
10 See also
11 References
12 Further reading
13 External links

History[edit]


 This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (June 2011)
Unitarian Universalism was formed from the consolidation in 1961 of two historically Christian denominations, the Universalist Church of America and the American Unitarian Association,[10] both based in the United States; the new organization formed in this merger was the Unitarian Universalist Association.[13] At the time of the North American consolidation, Unitarians and Universalists had expanded beyond their roots in liberal Christian theology. Today they draw from a variety of religious traditions. Individuals may or may not self-identify as Christians or subscribe to Christian beliefs.[14] Unitarian Universalist congregations and fellowships tend to retain some Christian traditions, such as Sunday worship with a sermon and the singing of hymns. The extent to which the elements of any particular faith tradition are incorporated into personal spiritual practice is a matter of individual choice for congregants, in keeping with a creedless, non-dogmatic approach to spirituality and faith development.[15]
New England Unitarians evolved from the Pilgrim fathers' Congregational Christianity, which was originally based on a literal reading of the Bible. Liberalizing Unitarians rejected the Trinitarian belief in the tri-partite godhead: Father, Son, and Holy Ghost/Spirit. Instead, they asserted a unitary notion of God. In addition, they rejected the doctrine of original sin, moving away from the Calvinism of the Congregationalists and towards Arminianism.[16]
New England Universalists rejected the Puritan forefathers' emphasis on the select few, the Elect, who were reportedly saved from eternal damnation by a just God. Instead Universalists asserted that all people will eventually be reconciled with God.[16] Universalists rejected the hellfire and damnation of the evangelical preachers, who tried to revive the fundamentalist Christianity of the early Pilgrim fathers.[17]
Universalism[edit]
Main articles: Universalism and Christian Universalism
Universalists claim a long history, beginning with Origen and Gregory of Nyssa; however, that either of these church fathers taught the defining doctrine of Universalism (universal salvation), is questioned by some modern scholars.[18][19][20]
This core doctrine asserts that through Christ every single human soul shall be saved, leading to the "restitution of all things" (apocatastasis). In 1793, Universalism emerged as a particular denomination of Christianity in the United States, eventually called the Universalist Church of America.[21] Early American advocates of Universal Salvation such as Elhanan Winchester, Hosea Ballou and John Murray taught that all souls would achieve salvation, sometimes after a period resembling purgatory.[22] Christian Universalism denies the doctrine of everlasting damnation, and proclaims belief in an entirely loving God who will ultimately redeem all human beings.[citation needed]
Unitarianism[edit]
Main article: Unitarianism
Historically, various forms of Nontrinitarianism have appeared within Christianity. The term may refer to any belief about the nature of Jesus Christ that affirms God as a singular entity and rejects the doctrine of the Trinity, as affirmed by the mainstream Christianity: a consensus of Christian bishops at the First Council of Nicaea in 325. Nontrinitarianism was especially prevalent during the theological turmoils of the Protestant Reformation. A Spanish physician, Michael Servetus, studied the Bible and concluded that the concept of the Trinity, as traditionally conceived, was not biblical. His books On the Errors of the Trinity and Christianismi Restitutio caused much uproar. Servetus was eventually arrested, convicted of heresy, and burned at the stake in Geneva in 1553 under the order of John Calvin.[23]
The term Unitarian entered the English language via Henry Hedworth, who applied it to the teachings of Laelio Sozzini and the Polish Socinians. Unitarian churches were formally established in Transylvania and Poland (by the Socinians) in the second half of the 16th Century.[24] There, the first doctrines of religious freedom in Europe were established under the jurisdiction of John Sigismund, Transylvania's first Unitarian king. The early Unitarian church not only rejected the Trinity, but also the pre-existence of Christ as well as, in many cases, predestination and original sin as put forward by Augustine of Hippo, and the substitutionary atonement of Christ developed by Anselm of Canterbury and John Calvin. There were several different forms of Christology in the beginnings of the Unitarian movement; ultimately, the dominant Christology became psilanthropism: that Jesus was a man, but one with a unique relationship to God.
Britain[edit]
Main article: History of Unitarianism
Influenced by the teachings of the Socinians, Samuel Clarke (1675–1729) revised the Book of Common Prayer, removing the Trinitarian Nicene Creed and references to Jesus as God.[25] Theophilus Lindsey also revised the Book of Common Prayer to allow a more Unitarian interpretation. Neither cleric was charged under the Blasphemy Act 1697 that made it an offence for any person, educated in or having made profession of the Christian religion, by writing, preaching, teaching or advised speaking, to deny the Holy Trinity. The Act of Toleration (1689) gave relief to English Dissenters, but excluded Unitarians. The efforts of Clarke and Lindsey met with substantial criticism from the more conservative clergy and laity of the Church of England. In response, in 1774, Lindsey applied for registration of the Essex House as a Dissenting place of worship with the assistance of barrister Mr. John Lee. On the Sunday following the registration—April 17, 1774—the first true Unitarian congregation discreetly convened in the provisional Essex Street Chapel. In attendance were Mr. Lee, Joseph Priestley and the agent of the Massachusetts Colony, Mr. Benjamin Franklin.[26] Priestley also founded a reform congregation, but, after his home was burned down in the Priestley Riots, fled with his wife to America, where he became a leading figure in the founding of the church on American soil.[27]
Once laity and clergy relaxed their vehement opposition to the Doctrine of the Trinity Act 1813, which finally allowed for protections of dissenting religions, the British and Foreign Unitarian Association was founded in 1825. It has its headquarters in Essex Hall, successor to Lindsey's Essex House.[citation needed]
Unitarian congregations in Britain today meet under the auspices of the General Assembly of Unitarian and Free Christian Churches. Two that have been significant in national life are the Cross Street Chapel in Manchester and Newington Green Unitarian Church in north London.[citation needed]
United States[edit]
Main article: History of Unitarianism
In the United States, the Unitarian movement began primarily in the Congregational parish churches of New England, which were part of the state church of Massachusetts.[28] These churches, whose buildings may still be seen today in many New England town squares, trace their roots to the division of the Puritan colonies into parishes for the administration of their religious needs.[29] In the late 18th century, conflict grew within some of these churches between Unitarian and Trinitarian factions. In 1805, Unitarians gained key faculty positions at Harvard. In 1819 William Ellery Channing preached the ordination sermon for Jared Sparks in Baltimore, outlining the Unitarian position. The American Unitarian Association was founded as a separate denomination in 1825.[30] By coincidence and unknown to both parties, the AUA was formed on the same day—May 26, 1825—as the British and Foreign Unitarian Association [31]
In the 19th century, under the influence of Ralph Waldo Emerson (who had been a Unitarian minister)[32] and other transcendentalists, Unitarianism began its long journey from liberal Protestantism to its present more pluralist form.[citation needed]
Integration 1825–1961[edit]



Unitarian Universalist Association logo.
After the schism[which?], some of those churches remained within the Congregational fold, while others voted to become Unitarian. In the aftermath of their various historical circumstances, some of these churches became member congregations of the Congregational organization (later the United Church of Christ), others became Unitarian. Some of them eventually became part of the UUA during a consolidation of the Unitarian and Universalist churches. Universalist churches in contrast followed a different path, having begun as independent congregations beyond the bounds of the established Puritan churches entirely. Today, the UUA and the United Church of Christ cooperate jointly on social justice initiatives such as the Sexuality Education Advocacy Training project.[33]
In 1961, the American Unitarian Association (AUA) was consolidated with the Universalist Church of America (UCA), thus forming the Unitarian Universalist Association.[34] In the same year, the Canadian Unitarian Council (CUC) formed.[35] The Unitarian Universalist Association (UUA) was also given corporate status in May 1961 under special acts of legislature of the Commonwealth of Massachusetts and the State of New York.[citation needed]
In 1998, the CUC and UUA dissolved their financial accord, although they continue to cooperate.[clarification needed][35]
Beliefs[edit]


 This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (June 2011)
The defining belief of Unitarian Universalism is that religion is a matter of individual experience, and that, therefore, only the individual can decide what to "believe." The roots of this belief can be found in the Unitarian insistence on freedom of personal conscience in matters of faith. As a result, while Unitarian Universalists have no required creed, they treat as a sacred value complete and responsible freedom of speech, thought, belief, faith, and disposition. Unitarian Universalists believe that each person is free to search for his or her own personal truth on issues, such as the existence, nature, and meaning of life, deities, creation, and afterlife. UUs can come from any religious background, and hold beliefs and adhere to morals from a variety of cultures or religions. They believe that what binds them together as a faith community is not a creed, but a belief in the power and sacredness of covenant based on unconditional love. That love is enough to hold together such variety derives from their Universalist heritage which affirms a God of all-inclusive love.
Current concepts about deity, however, are diverse among UUs. While some are still Monotheistic, often from a Judeo-Christian perspective, many profess Atheism or Agnosticism. UUs see no contradiction in open Atheists and Agnostics being members of their community because of the rich Unitarian legacy of free inquiry and reason in matters of faith. Still other UUs subscribe to Deism, Pantheism, or Polytheism. Many UUs reject the idea of deities and instead speak of the "spirit of life" that binds all life on earth.
Seven Principles and Purposes[edit]
Deliberately without an official creed or dogma (per the principle of freedom of thought), many Unitarian Universalists make use of the Principles and Purposes as a list of principles for guiding behavior. These "Principles and Purposes" are taken from the by-laws which govern the Unitarian Universalist Association. While these were written to govern congregations, not individuals, many UUs use them as guides for living their faith. The "Seven Principles" were created in committee and affirmed democratically by a vote of member congregations at an annual General Assembly (a meeting of delegates from member congregations). Adopted in 1960, the full Principles, Purposes and Sources can be found in the article on the Unitarian Universalist Association. The Principles are as follows:

We, the member congregations of the Unitarian Universalist Association, covenant to affirm and promote
The inherent worth and dignity of every person;
Justice, equity and compassion in human relations;
Acceptance of one another and encouragement to spiritual growth in our congregations;
A free and responsible search for truth and meaning;
The right of conscience and the use of the democratic process within our congregations and in society at large;
The goal of world community with peace, liberty and justice for all;
Respect for the interdependent web of all existence of which we are a part.[36]
Unitarian Universalism is often referred to by its members as a living tradition, and the principles and purposes have been modified over time to reflect changes in spiritual beliefs among the membership. Most recently, the last principle, adopted in 1985 and generally known as the Seventh Principle, "Respect for the interdependent web of all existence of which we are a part", and a sixth source (adopted in 1995), "Spiritual teachings of earth-centered traditions which celebrate the sacred circle of life and instruct us to live in harmony with the rhythms of nature" were added to explicitly include members with Neopagan, Native American, and pantheist spiritualities.[37]
Six Sources[edit]
Unitarian Universalists place emphasis on spiritual growth and development. The official statement of Unitarian Universalist principles describes the "sources" upon which current practice is based:[38]
Direct experience of that transcending mystery and wonder, affirmed in all cultures, which moves us to a renewal of the spirit and an openness to the forces which create and uphold life;
Words and deeds of prophetic women and men which challenge us to confront powers and structures of evil with justice, compassion, and the transforming power of love;
Wisdom from the world's religions which inspires us in our ethical and spiritual life;
Jewish and Christian teachings which call us to respond to God's love by loving our neighbors as ourselves;
Humanist teachings which counsel us to heed the guidance of reason and the results of science, and warn us against idolatries of the mind and spirit.
Spiritual teachings of earth-centered traditions which celebrate the sacred circle of life and instruct us to live in harmony with the rhythms of nature.
Diversity of practices[edit]
The Unitarian belief that reason, and not creed, defines the search for truth, and the Universalist belief that God embraces all people equally has led to the current Unitarian Universalist belief that truth and spiritual meaning can be found in all faiths. This is reflected in the wide-array of spiritual practices found among UUs today. Many Unitarian Universalist congregations include Buddhist-style meditation groups, Jewish Seder, Yom Kipur and Passover dinners, iftaar meals (marking the breaking of Ramadan fast for Muslims), and Christmas Eve/Winter Solstice services. Children's and youth's religious education classes teach about the divinity of the world and the sanctity of world religions. One of its more popular curricula, Neighboring Faiths (formerly Church Across the Street), takes middle and high school participants to visit the places of worship of many faith traditions including a Hindu temple, a Reform or Orthodox synagogue, and a Catholic church.
There is great variety among Unitarian Universalist congregations, with some favoring particular religious beliefs or forms of worship over others, with many more home to an eclectic mix of beliefs. Regardless of their orientation, most congregations are fairly open to differing beliefs, though not always with various faith traditions represented to the same degree.
There is also a wide variety in how congregations conceive of themselves. Congregations call themselves "churches," "societies," "fellowships," "congregations," or eschew the use of any particular descriptor (e.g. "Sierra Foothills Unitarian Universalists"). Whether a congregation is a 'fellowship' or a 'church' sometimes hinges on whether it is led by one (or more) minister(s): those without ministers being fellowships, those with ministers being churches. Many use the name "Unitarian Universalist," (and a few "Universalist Unitarian"), having gradually adopted this formulation since consolidation in 1961. Others use names that reflect their historic roots by keeping simply the designation "Unitarian" or "Universalist" (e.g. "Community Unitarian Church at White Plains"). A few congregations use neither. For some congregations, the name can be a clue to their theological orientation. For others, avoidance of the word "church" indicates a desire to distance itself from traditional Christian theology. Sometimes the use of another term may simply indicate a congregation's lay-led or relatively new status. However, some UU congregations have grown to appreciate alternative terms such as fellowship and retained them even though they have grown much larger or lost features sometimes associated with their use (such as, in the case of fellowships, a traditionally lay-led worship model).[39]
Also of note is that there are many more people who identify as UU on surveys than those who attend UU churches (by a factor of four in a recent survey),[40] reflecting those who have never joined (and lapsed members) but nonetheless consider themselves part of the UU movement.
Approach to sacred writings[edit]
Both Unitarianism and Universalism were originally Christian denominations, and still reference Jewish and Christian texts. Today, Unitarian Universalist approach to the Christian/Jewish Bible and other sacred works is given in Our Unitarian Universalist Faith: Frequently Asked Questions, published by the UUA:

We do not, however, hold the Bible—or any other account of human experience—to be either an infallible guide or the exclusive source of truth. Much biblical material is mythical or legendary. Not that it should be discarded for that reason! Rather, it should be treasured for what it is. We believe that we should read the Bible as we read other books—with imagination and a critical eye. We also respect the sacred literature of other religions. Contemporary works of science, art, and social commentary are valued as well. We hold, in the words of an old liberal formulation, that "revelation is not sealed." Unitarian Universalists aspire to truth as wide as the world—we look to find truth anywhere, universally.
In short, Unitarian Universalists respect the important religious texts of other religions. UUs believe that all religions can coexist if viewed with the concept of love for one's neighbor and for oneself. Other church members who do not believe in a particular text or doctrine are encouraged to respect it as a historically significant literary work that should be viewed with an open mind. It is intended that in this way, individuals from all religions or spiritual backgrounds could live peaceably.
Elevator speeches[edit]
In 2004, UU World magazine asked for contributions of "elevator speeches" explaining Unitarian Universalism.[41] These are short speeches that could be made in the course of an elevator ride to those who knew nothing of the religion. Here are examples of the speeches submitted:

In Unitarian Universalist congregations, we gather in community to support our individual spiritual journeys. We trust that openness to one another's experiences will enhance our understanding of our own links with the divine, with our history, and with one another.
— Rev. Jonalu Johnstone, Oklahoma City, OK[42]

Most Unitarian Universalists believe that nobody has a monopoly on all truth, or ultimate proof of the truth of everything in any one belief. Therefore, one's own truth is unprovable, as is that of others. Consequently, we should respect the beliefs of others, as well as their right to hold those beliefs. Conversely, we expect that others should respect our right to our own beliefs. Several UU's then, would likely hold as many different beliefs. Other beliefs they may hold in common are a respect for others, for nature, and for common decency, leading to a particular caring for the poor, the weak and the downtrodden. As a result, issues of justice, including social justice are held in common among most.
— Gene Douglas, Harrah, OK[43]

It's a blessing each of us was born; It matters what we do with our lives; What each of us knows about God is a piece of the truth; We don't have to do it alone.
—Laila Ibrahim, Berkeley, CA[42]
Worship and ritual[edit]
As in theology, Unitarian Universalist worship and ritual are often a combination of elements derived from other faith traditions alongside original practices and symbols. In form, church services might be difficult to distinguish from those of a Protestant church, but they vary widely among congregations.[34]
Symbols[edit]



 Old Unitarian Universalist Association logo.
The most common symbol of Unitarian Universalism is the flaming chalice, often framed by two overlapping rings that many interpret as representing Unitarianism and Universalism (the symbol has no official interpretation). The chalice itself has long been a symbol of liberal religion, and indeed liberal Christianity (the Disciples of Christ also use a chalice as their denomination symbol[44]). The flaming chalice was initially the logo of the Unitarian Service Committee during the Second World War. It was created by Austrian artist Hans Deutsch, inspired by "the kind of chalice which the Greeks and Romans put on their altars. The holy oil burning in it is a symbol of helpfulness and sacrifice."[45]
Nevertheless, other interpretations have been suggested, such as the chalice used by the followers of Czech Jan Hus,[citation needed] or its vague resemblance to a cross in some stylized representations. Many UU congregations light a chalice at the beginning of worship services. Other symbols include a slightly off-center cross within a circle (a Universalist symbol associated with the Humiliati movement in the 1950s, a group of reformist, liturgically minded clergy seeking to revive Universalism).
Other symbols include a pair of open hands releasing a dove.[46]
Services of worship[edit]
Religious services are usually held on Sundays and most closely resemble the form and format of Protestant worship in the Reformed tradition.[34] Services at a vast majority of congregations follow a structure that focuses on a sermon or presentation by a minister, a lay leader of the congregation, or an invited speaker.[47] Sermons may cover a wide range of topics. Since Unitarian Universalists do not recognize a particular text or set of texts as primary or inherently superior, inspiration can be found in many different religious or cultural texts as well as the personal experiences of the minister.
The service also includes hymn-singing, accompanied by organ, piano, or other available instruments, and possibly led by a song leader or choir. The most recent worship songbook published by the denomination, Singing the Journey[48] contains 75 songs and is a supplement to the older Singing the Living Tradition which contains readings as well.[49] Hymns typically sung in UU services come from a variety of sources—traditional hymn tunes with new or adapted lyrics, spirituals, folk songs from various cultures, or original compositions by Unitarian Universalist musicians are just a few. Instrumental music is also a common feature of the typical worship service, including preludes, offertory music, postludes, or music for contemplation.
Pastoral elements of the service may include a time for sharing Joys and Sorrows/Concerns, where individuals in the congregation are invited to light a candle and/or say a few words about important events in their personal lives. Many UU services also include a time of meditation or prayer, led by the minister or service leader, both spoken and silent. Responsive readings and stories for children are also typical. Many congregations also allow for a time at the end of the service, called "talk back", where members of the congregation can respond to the sermon with their own insights and questions, or even disagree with the viewpoint expressed by the minister or invited speaker.
Many UU congregations no longer observe the Christian sacraments of baptism, communion, or confirmation, at least in their traditional forms or under their traditional names. Congregations that continue these practices under their more traditional names are often federated churches or members of the Council of Christian Churches within the Unitarian Universalist Association (CCCUUA), or may have active chapters associated with the Unitarian Universalist Christian Fellowship or similar covenant groups.[50] "Child dedications" often replace more traditional infant baptisms (though it should be noted that such "dedications" are sometimes practiced even in "orthodox" Christian communities that do not baptize infants for theological reasons). Annual celebrations of Water Communion and Flower Communion may replace or supplement Christian-style communion (though many pluralist and Christian-oriented congregations may celebrate or otherwise make provisions for communion on Christian holy days).[51] Confirmation may be replaced by a "Coming of Age" program, in which teenagers explore their individual religious identity, often developing their own credo. After they have completed exploring their spiritual beliefs, they write a speech about it which they then personally deliver to the congregation.
Politics[edit]


 This section does not cite any references or sources. Please help improve this section by adding citations to reliable sources. Unsourced material may be challenged and removed. (January 2010)
Historical politics of Unitarians and Universalists[edit]
Main article: Unitarianism
Main article: Universalist Church of America
In the 19th century, Unitarians and Universalists were active in abolitionism, the women's movement, the temperance movement, and other social reform movements. The second woman's rights convention was held at the First Unitarian Church of Rochester, New York. Additionally, four Presidents of the United States were Unitarians: John Adams, John Quincy Adams, Millard Fillmore, and William Howard Taft.[52]
Politics of UUs[edit]



 A Unitarian Assembly in Louisville, Kentucky.[53]
Historically, Unitarian Universalists have often been active in political causes, notably the civil rights movement,[54] the LGBT rights movement, the social justice movement, and the feminist movement.
Susan B. Anthony, a Unitarian and Quaker, was extremely influential in the women's suffrage movement. Unitarian Universalists and Quakers still share many principles, notably that they are creedless religions with a long-standing commitment to social justice. It is therefore common to see Unitarian Universalists and Quakers working together.
UU's were and are still very involved in the fight to end racism in the United States. John Haynes Holmes, a Unitarian minister and social activist at The Community Church of New York—Unitarian Universalist was among the founders of both the National Association for the Advancement of Colored People (NAACP) in 1909 and the American Civil Liberties Union (ACLU), chairing the latter for a time. James J. Reeb, a minister at All Souls Church, Unitarian, in Washington, D.C. and a member of the Southern Christian Leadership Conference, was clubbed in Selma, Alabama on March 8, 1965, and died two days later of massive head trauma. Two weeks after his death, Viola Liuzzo, a Unitarian Universalist civil rights activist, was murdered by white supremacists after her participation in the protest march from Selma to Montgomery, Alabama. The Selma to Montgomery marches for voting rights are best known as Bloody Sunday, although technically that refers only to March 7, the most violent day of the three.
The past head of the Unitarian Universalist Association 2001–2009, Rev. William G. Sinkford, is African-American, making Unitarian Universalism one of the first traditionally white denominations to be headed by a member of a racial minority.[55]
While political liberals make up a clear majority of Unitarian Universalists, the UU movement aspires to diversity, and officially welcomes congregants regardless of their political views. Politically conservative Unitarian Universalists point out that neither religious liberalism nor the Principles and Purposes of the UUA require liberal politics. Like the beliefs of Unitarian Universalists, politics are decided by individuals, not by congregations or the denomination.
Several congregations have undertaken a series of organizational, procedural and practical steps to become acknowledged as a "Welcoming Congregation": a congregation which has taken specific steps to welcome and integrate gay, lesbian, bisexual & transgender (GLBT) members. UU ministers perform same-sex unions and now same-sex marriages where legal (and sometimes when not, as a form of civil protest). On June 29, 1984, the Unitarian Universalists became the first major church "to approve religious blessings on homosexual unions."[56] Unitarian Universalists have been in the forefront of the work to make same-sex marriages legal in their local states and provinces, as well as on the national level. Gay men, bisexuals, and lesbians are also regularly ordained as ministers, and a number of gay, bisexual, and lesbian ministers have, themselves, now become legally married to their partners. In May 2004, Arlington Street Church was the site of the first state-sanctioned same-sex marriage in the United States. The official stance of the UUA is for the legalization of same-sex marriage—"Standing on the Side of Love." In 2004 UU Minister Rev. Debra Haffner of The Religious Institute on Sexual Morality, Justice, and Healing published An Open Letter on Religious Leaders on Marriage Equality to affirm same-sex marriage from a multi-faith perspective. In December 2009, Washington, DC Mayor Adrian Fenty signed the bill to legalize same-sex marriage for the District of Columbia in All Souls Church, Unitarian (Washington, D.C.).
Unitarian Universalists for Polyamory Awareness supports polyamory, and supports polyamorous people having their unions blessed by ministers.[57] However, the Unitarian Universalist Association has no official position on polyamory.[57]
Many congregations are heavily involved in projects and efforts aimed at supporting environmental causes and sustainability. These are often termed "seventh principle" activities because of the seventh principle quoted above.
Controversies[edit]
External[edit]
Lack of formal creed[edit]
The lack of formal creed has been a cause for criticism among some who argue that Unitarian Universalism is thus without religious content.[citation needed] In May 2004, Texas Comptroller Carole Keeton Strayhorn ruled that Unitarian Universalism was not a "religion" because it "does not have one system of belief," and stripped the Red River Unitarian Universalist Church in Denison, Texas, of its tax-exempt status. However, within weeks, Strayhorn reversed her decision.[58]
Confusion with other groups[edit]
There are separate movements and organizations of Christians who hold to classical Unitarian or Christian Universalist theology and do not belong to the Unitarian Universalist Association or consider themselves UUs. The American Unitarian Conference and the Christian Universalist Association are the two most significant organizations representing these theological beliefs today. Christians who hold these beliefs tend to consider themselves the true Unitarians or Universalists and heirs of the theological legacy of the original American Unitarian Association or Universalist Church of America, and they do not wish to be confused with UUs and UUism. The Unity Church is another denomination that is often confused with Unitarian Universalism.[59]
Internal[edit]
Language of reverence[edit]
During the presidency of the Rev. William Sinkford, debate within the UU movement has roiled over his call to return to or create an authentic UU "language of reverence." Sinkford has suggested that UUs have abandoned traditional religious language, thereby abandoning words with potential power to others who will then dictate their meanings in the public sphere. He has suggested that Unitarian Universalists regain their proper seat at the interfaith table by making this language their own. Others have reacted to this call by believing it to be part of an effort to return UU congregations to more orthodox Christian worship patterns. Sinkford has denied this, citing the words of UU humanists as examples of what he means by the "language of reverence." The debate seems[original research?] part and parcel of an attendant effort at increasing biblical literacy amongst Unitarian Universalists, including the publication of a book by the UUA's Beacon Press written by former UUA President John Buehrens.[60] The book is titled Understanding the Bible: An Introduction for Skeptics, Seekers, and Religious Liberals,[61] and is meant as a kind of handbook to be read alongside the Bible itself. It provides interpretative strategies, so that UUs (among others) might be able to engage in public debate about what the Bible says from a liberal religious perspective, rather than relinquishing to religious conservatives, and other more literal interpretations, all control over the book's contents and significance in matters of public and civic import. Also an important work by Rev. Buehrens, along with Forrest Church, is A Chosen Faith: An Introduction to Unitarian Universalism,[62] in which the authors explore the many sources of the living tradition of their chosen faith.
Borrowing from other religions[edit]
The "borrowing" of religious rituals from other faith traditions by Unitarian Universalists was discussed at the UU General Assembly in 2001 during a seminar titled Cultural Appropriation: Reckless Borrowing or Appropriate Cultural Sharing by the Religious Education Dept, UUA.[63][64] Of particular discussion was the borrowing rituals and practices that are sacred to specific tribes or using spiritual practices without real context.

When UUs pick and choose from these things, it trivializes their spiritual practices. The specificity [of their use] is so complete, that visiting Native Americans do not participate in another tribe's rituals, and to do so would be perceived as foolish. I would not even practice the rituals of my own tribe, because I am not an elder or spiritual leader. If this is true of her own people, then the use of these things by others who share no cultural context is seen not only as particularly foolish and inappropriate.
Not all of this usage is inappropriate, though. Some taped music, written prayers, that kind of thing, might be alright, but it's not right to fool around with it. If it's not in context, if the user is not walking with us, if the user is not part of our struggle, then it is presumptuous.
— Reverend Danielle Di Bona, 2001 General Assembly[63]
Organizations[edit]
The Unitarian Universalist Association (UUA) of Congregations is the largest association of Unitarian, Universalist, and Unitarian Universalist congregations in the world, and the most well-known. It operates mainly within the United States. A few Unitarian and UU congregations in other countries, such as San Miguel de Allende (Mexico), Puerto Rico,[65] Auckland (New Zealand),[66] and a few others are also members of the UUA. Currently, the UUA represents 1,078 member congregations[11] that collectively include more than 217,000 members.
The Canadian Unitarian Council (CUC) split off from the Unitarian Universalist Association in 2002 and serves Unitarian, Universalist, and Unitarian Universalist congregations in Canada.
Young Religious Unitarian Universalists (YRUU) is the youth organization within the Unitarian Universalist Association and the Canadian Unitarian Council. It was created in 1981 and 1982, at two conferences, Common Ground 1 & 2. Common Ground was called to form a UUA-controlled replacement for Liberal Religious Youth (LRY), the youth organization that preceded YRUU. LRY was dissolved by the Unitarian Universalist Association, and its assets absorbed by the UUA.
Continental Unitarian Universalist Young Adult Network (C*UUYAN) is the Continental (US & Canada) Unitarian Universalist Young Adult Network, an organization by and for Unitarian Universalist young adults (age 18–35, inclusive).
Unitarian, Universalist and Unitarian Universalist churches worldwide are represented in the International Council of Unitarians and Universalists (ICUU). The UUA and CUC are both members of this organization.
The Unitarian Universalist Service Committee is a nonsectarian organization devoted to promoting human rights and social justice worldwide.
Promise the Children is a 501(c)(3) nonprofit. Promise the Children's mission is to help Unitarian Universalists advocate for and with children and youth. Promise the Children is also an Independent Affiliate of the Unitarian Universalist Association.
The Humanist Unitarian Universalist Association (HUU or HUUmanists) is an association of Unitarian Universalists who define themselves as Humanists.
The Covenant of Unitarian Universalist Pagans (CUUPS) is an association of Unitarian Universalists who define themselves as Pagans or Neopagans.
The Unitarian Universalist Buddhist Fellowship (UUBF) is an association of Unitarian Universalists who define themselves as Buddhists.
The Unitarian Universalist Christian Fellowship (UUCF) is an association of Unitarian Universalists who define themselves as Christians.
The Unitarian Universalists for Jewish Awareness (UUJA) is an association of Unitarian Universalist who define themselves as Jews.
The Unitarian Bahai Association (UBA) and the Unitarian Bahai Fellowship (UBF) are associations for Unitarian Universalists who define themselves as Bahai.
The UU Mystics (UUM) is an association of Unitarian Universalists who define themselves as mystics, practicing a religious mysticism.
The Unitarian Universalists for Polyamory Awareness is an association of Unitarian Universalists who support officially recognizing polyamory as a valid lifestyle.
The Church of the Larger Fellowship (CLF) exists to serve UUs remote from any physical congregation.
The Church of the Younger Fellowship (CYF) is the web based Young Adult Ministry of CLF.
Canadian Unitarians for Social Justice (CUSJ) (established in 1996) is a Canadian Unitarian Universalist social justice organization that is an associate member of the CUC.
Religious Youth Empowerment, Inc. (RYE) is a 501(c)(3) nonprofit. RYE is a nonprofit created by bridged YRUUers whose goals are to empower and fund the youth and help network between youth of different districts as well as between youth and young adults. RYE is currently not yet affiliated with the Unitarian Universalist Association.
Number of members[edit]
As of February 2011, the UUA had 1,018 UU member congregations in the United States and 1,046 UU member congregations when including two congregations in the U.S. Virgin Islands, 19 in Canada, six in other countries,[which?] plus 28 multi-denominational member congregations: 17 in MA, four in IL, three in NH, two in VT, and one each in ME and D.C. Seven of the ten US states with the most congregations are also among the most populous states; the state with the most congregations and members is Massachusetts; Vermont is No. 1 relative to its total population. A map using 2010 U.S. Census data showing the relative number of congregations per 1 million people is posted here.[67] And as of September 2014 there are 46 UU congregations and emerging groups in Canada affiliated with the CUC.[68]
At the time of the merger between Universalists and Unitarians, membership (both US and Canadian) was perhaps half a million.[vague][citation needed] Membership rose after the merger but then fell in the 1970s.[citation needed]
In 1956, Sam Wells wrote that "Unitarians and Universalists are considering merger which would have total U.S. membership of 160,000 (500,000 in world)".[69] In 1965 Conkin wrote that "In 1961, at the time of the merger, membership [in the United States] was 104,821 in 651 congregations, and the joint membership soared to its historically highest level in the mid-1960s (an estimated 250,000) before falling sharply back in the 1970s [...]".[70] According to the 2008 Yearbook of American & Canadian Churches, the Unitarian Universalist Association of Congregations claimed 214,738 members in 2002.[71]
Estimates from the 1990s put world membership between 120,000 and 600,000.[72]
In the United States, the American Religious Identification Survey reported 629,000 members describing themselves as Unitarian Universalist in 2001, an increase from 502,000 reported in a similar survey in 1990.[73] The highest concentrations are in New England and around Seattle, Washington.[74]
The U.S. Religious Landscape Survey, conducted in 2007 by the Pew Forum on Religion and Public Life and featuring a sample size of over 35,000, puts the proportion of American adults identifying as Unitarian Universalist at 0.3%.[75]
The 2001 Canadian census done by Statistics Canada put Canadian Unitarians at 17,480,[76] and the September 1, 2007 membership statistics from the CUC show they had at that time 5,150 official members.[77]
Notable members[edit]
For more details on this topic, see List of Unitarians, Universalists, and Unitarian Universalists.
Notable congregations[edit]
Main article: List of Unitarian, Universalist, and Unitarian Universalist churches
See also[edit]

Portal icon Religion portal
Post-Christian
United and uniting churches
United Church of Christ
References[edit]
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69.Jump up ^ Wells, Sam, ed. (1957). The World's Great Religions V.3 Glories of Christiandom. New York: Time Incorporated. p. 205.
70.Jump up ^ Conkin, Paul K. (1997). American Originals: Homemade Varieties of Christianity. Chapel Hill, NC: The University of North Carolina Press. p. 95. ISBN 0-8078-4649-X.
71.Jump up ^ Lindner, Eileen W., ed. (2008). Yearbook of American & Canadian Churches 2008. Nashville: Abingdon Press. p. 381.
72.Jump up ^ "Adherents.com". Adherents.com. Retrieved 2011-02-27.
73.Jump up ^ "The Graduate Center, CUNY". Gc.cuny.edu. Retrieved 2011-02-27.
74.Jump up ^ "Unitarians as a Percentage of All Residents". Glenmary Research Center. Religious Congregations and Membership in the United States, 2000. Retrieved 23 July 2012.
75.Jump up ^ "U.S. Religious Landscape Survey". Religions.pewforum.org. Retrieved 2011-02-27.
76.Jump up ^ 97F0022XCB2001002. 2.statcan.ca (2010-03-09). Retrieved on 2010-09-29.
77.Jump up ^ "Membership – The More It Changes, the More It Stays the Same" (PDF). Retrieved 2011-02-27.
Further reading[edit]
Religion among the Unitarian Universalists; converts in the stepfathers' house by Robert B. Tapp, New York: Seminar Press, 1973, ISBN 0-12-914650-1
A Chosen Faith: An Introduction to Unitarian Universalism (Revised edition) by John A. Buehrens and Forrest Church, 1998, Beacon Press, ISBN 0-8070-1617-9.
To Re-Enchant the World: A Philosophy of Unitarian Universalism by Richard Grigg, 2004
Unitarian Universalism: A Narrative History by David E. Bumbaugh, 2001
External links[edit]
 Wikimedia Commons has media related to Unitarian Universalism.
 Look up unitarian universalism in Wiktionary, the free dictionary.
Continental Unitarian Universalist Young Adult Network (C*UUYAN)
UU World Magazine
What is Unitarian Universalist? A YouTube video
Unitarian-Universalist Merger Timeline from Harvard Divinity School's website.
Unitarianism and Universalism at DMOZ
DiscoverUU
Creative Commons-licensed Unitarian Universalist sites and resources


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Unitarian Universalism

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This article is about the liberal religious movement. For the Christian theology which includes a central belief in the unitary nature of God, see Unitarianism. For other uses, see Unitarian.

Unitarian Universalism
Flaming Chalice.svg
An early version of the flaming chalice, the most widely used symbol of UUism.

Abbreviation
UUism, Unitarianism
Type
Liberal religion
Scripture
All sources admissible, none required. Members are free to observe their own personally-favored literature.
Founder
Members of American Unitarian Association and Universalist Church of America via consolidation
Origin
May 1961
Congregations
1,070 worldwide
Number of followers
221,000 members of the Unitarian Universalist Association; 800,000 identify as Unitarian Universalist[1]
Unitarian Universalism[2][3][4] is a liberal religion characterized by a "free and responsible search for truth and meaning".[5][6] Unitarian Universalists do not share a creed but are unified by their shared search for spiritual growth. As such the Unitarian Universalist Church (UU) counts many agnostics, theists and atheists as amongst its membership. The roots of UU are in liberal Christianity, specifically Unitarianism and Universalism. Unitarian Universalists state that from these traditions comes a deep regard for intellectual freedom and inclusive love, so that congregations and members seek inspiration and derive insight from all major world religions.[7]
The theology of individual Unitarian Universalists ranges widely, including atheism, agnosticism, pantheism, deism, Judaism, Islam,[8] Christianity, neopaganism, Hinduism, Buddhism, Taoism, and many more.[9]
The Unitarian Universalist Association (UUA) was formed in 1961, a consolidation of the American Unitarian Association, established in 1825, and the Universalist Church of America,[10] established in 1866. It is headquartered in Boston, Massachusetts, and serves churches mostly in the United States. A group of thirty Philippine congregations is represented as a sole member within the UUA. The Canadian Unitarian Council (CUC) became an independent body in 2002.[11] The UUA and CUC are, in turn, two of the seventeen members of the International Council of Unitarians and Universalists.[12]


Contents  [hide]
1 History 1.1 Universalism
1.2 Unitarianism 1.2.1 Britain
1.2.2 United States
1.3 Integration 1825–1961
2 Beliefs 2.1 Seven Principles and Purposes
2.2 Six Sources
2.3 Diversity of practices
2.4 Approach to sacred writings
2.5 Elevator speeches
3 Worship and ritual 3.1 Symbols
3.2 Services of worship
4 Politics 4.1 Historical politics of Unitarians and Universalists
4.2 Politics of UUs
5 Controversies 5.1 External 5.1.1 Lack of formal creed
5.1.2 Confusion with other groups
5.2 Internal 5.2.1 Language of reverence
5.2.2 Borrowing from other religions

6 Organizations
7 Number of members
8 Notable members
9 Notable congregations
10 See also
11 References
12 Further reading
13 External links

History[edit]


 This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (June 2011)
Unitarian Universalism was formed from the consolidation in 1961 of two historically Christian denominations, the Universalist Church of America and the American Unitarian Association,[10] both based in the United States; the new organization formed in this merger was the Unitarian Universalist Association.[13] At the time of the North American consolidation, Unitarians and Universalists had expanded beyond their roots in liberal Christian theology. Today they draw from a variety of religious traditions. Individuals may or may not self-identify as Christians or subscribe to Christian beliefs.[14] Unitarian Universalist congregations and fellowships tend to retain some Christian traditions, such as Sunday worship with a sermon and the singing of hymns. The extent to which the elements of any particular faith tradition are incorporated into personal spiritual practice is a matter of individual choice for congregants, in keeping with a creedless, non-dogmatic approach to spirituality and faith development.[15]
New England Unitarians evolved from the Pilgrim fathers' Congregational Christianity, which was originally based on a literal reading of the Bible. Liberalizing Unitarians rejected the Trinitarian belief in the tri-partite godhead: Father, Son, and Holy Ghost/Spirit. Instead, they asserted a unitary notion of God. In addition, they rejected the doctrine of original sin, moving away from the Calvinism of the Congregationalists and towards Arminianism.[16]
New England Universalists rejected the Puritan forefathers' emphasis on the select few, the Elect, who were reportedly saved from eternal damnation by a just God. Instead Universalists asserted that all people will eventually be reconciled with God.[16] Universalists rejected the hellfire and damnation of the evangelical preachers, who tried to revive the fundamentalist Christianity of the early Pilgrim fathers.[17]
Universalism[edit]
Main articles: Universalism and Christian Universalism
Universalists claim a long history, beginning with Origen and Gregory of Nyssa; however, that either of these church fathers taught the defining doctrine of Universalism (universal salvation), is questioned by some modern scholars.[18][19][20]
This core doctrine asserts that through Christ every single human soul shall be saved, leading to the "restitution of all things" (apocatastasis). In 1793, Universalism emerged as a particular denomination of Christianity in the United States, eventually called the Universalist Church of America.[21] Early American advocates of Universal Salvation such as Elhanan Winchester, Hosea Ballou and John Murray taught that all souls would achieve salvation, sometimes after a period resembling purgatory.[22] Christian Universalism denies the doctrine of everlasting damnation, and proclaims belief in an entirely loving God who will ultimately redeem all human beings.[citation needed]
Unitarianism[edit]
Main article: Unitarianism
Historically, various forms of Nontrinitarianism have appeared within Christianity. The term may refer to any belief about the nature of Jesus Christ that affirms God as a singular entity and rejects the doctrine of the Trinity, as affirmed by the mainstream Christianity: a consensus of Christian bishops at the First Council of Nicaea in 325. Nontrinitarianism was especially prevalent during the theological turmoils of the Protestant Reformation. A Spanish physician, Michael Servetus, studied the Bible and concluded that the concept of the Trinity, as traditionally conceived, was not biblical. His books On the Errors of the Trinity and Christianismi Restitutio caused much uproar. Servetus was eventually arrested, convicted of heresy, and burned at the stake in Geneva in 1553 under the order of John Calvin.[23]
The term Unitarian entered the English language via Henry Hedworth, who applied it to the teachings of Laelio Sozzini and the Polish Socinians. Unitarian churches were formally established in Transylvania and Poland (by the Socinians) in the second half of the 16th Century.[24] There, the first doctrines of religious freedom in Europe were established under the jurisdiction of John Sigismund, Transylvania's first Unitarian king. The early Unitarian church not only rejected the Trinity, but also the pre-existence of Christ as well as, in many cases, predestination and original sin as put forward by Augustine of Hippo, and the substitutionary atonement of Christ developed by Anselm of Canterbury and John Calvin. There were several different forms of Christology in the beginnings of the Unitarian movement; ultimately, the dominant Christology became psilanthropism: that Jesus was a man, but one with a unique relationship to God.
Britain[edit]
Main article: History of Unitarianism
Influenced by the teachings of the Socinians, Samuel Clarke (1675–1729) revised the Book of Common Prayer, removing the Trinitarian Nicene Creed and references to Jesus as God.[25] Theophilus Lindsey also revised the Book of Common Prayer to allow a more Unitarian interpretation. Neither cleric was charged under the Blasphemy Act 1697 that made it an offence for any person, educated in or having made profession of the Christian religion, by writing, preaching, teaching or advised speaking, to deny the Holy Trinity. The Act of Toleration (1689) gave relief to English Dissenters, but excluded Unitarians. The efforts of Clarke and Lindsey met with substantial criticism from the more conservative clergy and laity of the Church of England. In response, in 1774, Lindsey applied for registration of the Essex House as a Dissenting place of worship with the assistance of barrister Mr. John Lee. On the Sunday following the registration—April 17, 1774—the first true Unitarian congregation discreetly convened in the provisional Essex Street Chapel. In attendance were Mr. Lee, Joseph Priestley and the agent of the Massachusetts Colony, Mr. Benjamin Franklin.[26] Priestley also founded a reform congregation, but, after his home was burned down in the Priestley Riots, fled with his wife to America, where he became a leading figure in the founding of the church on American soil.[27]
Once laity and clergy relaxed their vehement opposition to the Doctrine of the Trinity Act 1813, which finally allowed for protections of dissenting religions, the British and Foreign Unitarian Association was founded in 1825. It has its headquarters in Essex Hall, successor to Lindsey's Essex House.[citation needed]
Unitarian congregations in Britain today meet under the auspices of the General Assembly of Unitarian and Free Christian Churches. Two that have been significant in national life are the Cross Street Chapel in Manchester and Newington Green Unitarian Church in north London.[citation needed]
United States[edit]
Main article: History of Unitarianism
In the United States, the Unitarian movement began primarily in the Congregational parish churches of New England, which were part of the state church of Massachusetts.[28] These churches, whose buildings may still be seen today in many New England town squares, trace their roots to the division of the Puritan colonies into parishes for the administration of their religious needs.[29] In the late 18th century, conflict grew within some of these churches between Unitarian and Trinitarian factions. In 1805, Unitarians gained key faculty positions at Harvard. In 1819 William Ellery Channing preached the ordination sermon for Jared Sparks in Baltimore, outlining the Unitarian position. The American Unitarian Association was founded as a separate denomination in 1825.[30] By coincidence and unknown to both parties, the AUA was formed on the same day—May 26, 1825—as the British and Foreign Unitarian Association [31]
In the 19th century, under the influence of Ralph Waldo Emerson (who had been a Unitarian minister)[32] and other transcendentalists, Unitarianism began its long journey from liberal Protestantism to its present more pluralist form.[citation needed]
Integration 1825–1961[edit]



Unitarian Universalist Association logo.
After the schism[which?], some of those churches remained within the Congregational fold, while others voted to become Unitarian. In the aftermath of their various historical circumstances, some of these churches became member congregations of the Congregational organization (later the United Church of Christ), others became Unitarian. Some of them eventually became part of the UUA during a consolidation of the Unitarian and Universalist churches. Universalist churches in contrast followed a different path, having begun as independent congregations beyond the bounds of the established Puritan churches entirely. Today, the UUA and the United Church of Christ cooperate jointly on social justice initiatives such as the Sexuality Education Advocacy Training project.[33]
In 1961, the American Unitarian Association (AUA) was consolidated with the Universalist Church of America (UCA), thus forming the Unitarian Universalist Association.[34] In the same year, the Canadian Unitarian Council (CUC) formed.[35] The Unitarian Universalist Association (UUA) was also given corporate status in May 1961 under special acts of legislature of the Commonwealth of Massachusetts and the State of New York.[citation needed]
In 1998, the CUC and UUA dissolved their financial accord, although they continue to cooperate.[clarification needed][35]
Beliefs[edit]


 This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (June 2011)
The defining belief of Unitarian Universalism is that religion is a matter of individual experience, and that, therefore, only the individual can decide what to "believe." The roots of this belief can be found in the Unitarian insistence on freedom of personal conscience in matters of faith. As a result, while Unitarian Universalists have no required creed, they treat as a sacred value complete and responsible freedom of speech, thought, belief, faith, and disposition. Unitarian Universalists believe that each person is free to search for his or her own personal truth on issues, such as the existence, nature, and meaning of life, deities, creation, and afterlife. UUs can come from any religious background, and hold beliefs and adhere to morals from a variety of cultures or religions. They believe that what binds them together as a faith community is not a creed, but a belief in the power and sacredness of covenant based on unconditional love. That love is enough to hold together such variety derives from their Universalist heritage which affirms a God of all-inclusive love.
Current concepts about deity, however, are diverse among UUs. While some are still Monotheistic, often from a Judeo-Christian perspective, many profess Atheism or Agnosticism. UUs see no contradiction in open Atheists and Agnostics being members of their community because of the rich Unitarian legacy of free inquiry and reason in matters of faith. Still other UUs subscribe to Deism, Pantheism, or Polytheism. Many UUs reject the idea of deities and instead speak of the "spirit of life" that binds all life on earth.
Seven Principles and Purposes[edit]
Deliberately without an official creed or dogma (per the principle of freedom of thought), many Unitarian Universalists make use of the Principles and Purposes as a list of principles for guiding behavior. These "Principles and Purposes" are taken from the by-laws which govern the Unitarian Universalist Association. While these were written to govern congregations, not individuals, many UUs use them as guides for living their faith. The "Seven Principles" were created in committee and affirmed democratically by a vote of member congregations at an annual General Assembly (a meeting of delegates from member congregations). Adopted in 1960, the full Principles, Purposes and Sources can be found in the article on the Unitarian Universalist Association. The Principles are as follows:

We, the member congregations of the Unitarian Universalist Association, covenant to affirm and promote
The inherent worth and dignity of every person;
Justice, equity and compassion in human relations;
Acceptance of one another and encouragement to spiritual growth in our congregations;
A free and responsible search for truth and meaning;
The right of conscience and the use of the democratic process within our congregations and in society at large;
The goal of world community with peace, liberty and justice for all;
Respect for the interdependent web of all existence of which we are a part.[36]
Unitarian Universalism is often referred to by its members as a living tradition, and the principles and purposes have been modified over time to reflect changes in spiritual beliefs among the membership. Most recently, the last principle, adopted in 1985 and generally known as the Seventh Principle, "Respect for the interdependent web of all existence of which we are a part", and a sixth source (adopted in 1995), "Spiritual teachings of earth-centered traditions which celebrate the sacred circle of life and instruct us to live in harmony with the rhythms of nature" were added to explicitly include members with Neopagan, Native American, and pantheist spiritualities.[37]
Six Sources[edit]
Unitarian Universalists place emphasis on spiritual growth and development. The official statement of Unitarian Universalist principles describes the "sources" upon which current practice is based:[38]
Direct experience of that transcending mystery and wonder, affirmed in all cultures, which moves us to a renewal of the spirit and an openness to the forces which create and uphold life;
Words and deeds of prophetic women and men which challenge us to confront powers and structures of evil with justice, compassion, and the transforming power of love;
Wisdom from the world's religions which inspires us in our ethical and spiritual life;
Jewish and Christian teachings which call us to respond to God's love by loving our neighbors as ourselves;
Humanist teachings which counsel us to heed the guidance of reason and the results of science, and warn us against idolatries of the mind and spirit.
Spiritual teachings of earth-centered traditions which celebrate the sacred circle of life and instruct us to live in harmony with the rhythms of nature.
Diversity of practices[edit]
The Unitarian belief that reason, and not creed, defines the search for truth, and the Universalist belief that God embraces all people equally has led to the current Unitarian Universalist belief that truth and spiritual meaning can be found in all faiths. This is reflected in the wide-array of spiritual practices found among UUs today. Many Unitarian Universalist congregations include Buddhist-style meditation groups, Jewish Seder, Yom Kipur and Passover dinners, iftaar meals (marking the breaking of Ramadan fast for Muslims), and Christmas Eve/Winter Solstice services. Children's and youth's religious education classes teach about the divinity of the world and the sanctity of world religions. One of its more popular curricula, Neighboring Faiths (formerly Church Across the Street), takes middle and high school participants to visit the places of worship of many faith traditions including a Hindu temple, a Reform or Orthodox synagogue, and a Catholic church.
There is great variety among Unitarian Universalist congregations, with some favoring particular religious beliefs or forms of worship over others, with many more home to an eclectic mix of beliefs. Regardless of their orientation, most congregations are fairly open to differing beliefs, though not always with various faith traditions represented to the same degree.
There is also a wide variety in how congregations conceive of themselves. Congregations call themselves "churches," "societies," "fellowships," "congregations," or eschew the use of any particular descriptor (e.g. "Sierra Foothills Unitarian Universalists"). Whether a congregation is a 'fellowship' or a 'church' sometimes hinges on whether it is led by one (or more) minister(s): those without ministers being fellowships, those with ministers being churches. Many use the name "Unitarian Universalist," (and a few "Universalist Unitarian"), having gradually adopted this formulation since consolidation in 1961. Others use names that reflect their historic roots by keeping simply the designation "Unitarian" or "Universalist" (e.g. "Community Unitarian Church at White Plains"). A few congregations use neither. For some congregations, the name can be a clue to their theological orientation. For others, avoidance of the word "church" indicates a desire to distance itself from traditional Christian theology. Sometimes the use of another term may simply indicate a congregation's lay-led or relatively new status. However, some UU congregations have grown to appreciate alternative terms such as fellowship and retained them even though they have grown much larger or lost features sometimes associated with their use (such as, in the case of fellowships, a traditionally lay-led worship model).[39]
Also of note is that there are many more people who identify as UU on surveys than those who attend UU churches (by a factor of four in a recent survey),[40] reflecting those who have never joined (and lapsed members) but nonetheless consider themselves part of the UU movement.
Approach to sacred writings[edit]
Both Unitarianism and Universalism were originally Christian denominations, and still reference Jewish and Christian texts. Today, Unitarian Universalist approach to the Christian/Jewish Bible and other sacred works is given in Our Unitarian Universalist Faith: Frequently Asked Questions, published by the UUA:

We do not, however, hold the Bible—or any other account of human experience—to be either an infallible guide or the exclusive source of truth. Much biblical material is mythical or legendary. Not that it should be discarded for that reason! Rather, it should be treasured for what it is. We believe that we should read the Bible as we read other books—with imagination and a critical eye. We also respect the sacred literature of other religions. Contemporary works of science, art, and social commentary are valued as well. We hold, in the words of an old liberal formulation, that "revelation is not sealed." Unitarian Universalists aspire to truth as wide as the world—we look to find truth anywhere, universally.
In short, Unitarian Universalists respect the important religious texts of other religions. UUs believe that all religions can coexist if viewed with the concept of love for one's neighbor and for oneself. Other church members who do not believe in a particular text or doctrine are encouraged to respect it as a historically significant literary work that should be viewed with an open mind. It is intended that in this way, individuals from all religions or spiritual backgrounds could live peaceably.
Elevator speeches[edit]
In 2004, UU World magazine asked for contributions of "elevator speeches" explaining Unitarian Universalism.[41] These are short speeches that could be made in the course of an elevator ride to those who knew nothing of the religion. Here are examples of the speeches submitted:

In Unitarian Universalist congregations, we gather in community to support our individual spiritual journeys. We trust that openness to one another's experiences will enhance our understanding of our own links with the divine, with our history, and with one another.
— Rev. Jonalu Johnstone, Oklahoma City, OK[42]

Most Unitarian Universalists believe that nobody has a monopoly on all truth, or ultimate proof of the truth of everything in any one belief. Therefore, one's own truth is unprovable, as is that of others. Consequently, we should respect the beliefs of others, as well as their right to hold those beliefs. Conversely, we expect that others should respect our right to our own beliefs. Several UU's then, would likely hold as many different beliefs. Other beliefs they may hold in common are a respect for others, for nature, and for common decency, leading to a particular caring for the poor, the weak and the downtrodden. As a result, issues of justice, including social justice are held in common among most.
— Gene Douglas, Harrah, OK[43]

It's a blessing each of us was born; It matters what we do with our lives; What each of us knows about God is a piece of the truth; We don't have to do it alone.
—Laila Ibrahim, Berkeley, CA[42]
Worship and ritual[edit]
As in theology, Unitarian Universalist worship and ritual are often a combination of elements derived from other faith traditions alongside original practices and symbols. In form, church services might be difficult to distinguish from those of a Protestant church, but they vary widely among congregations.[34]
Symbols[edit]



 Old Unitarian Universalist Association logo.
The most common symbol of Unitarian Universalism is the flaming chalice, often framed by two overlapping rings that many interpret as representing Unitarianism and Universalism (the symbol has no official interpretation). The chalice itself has long been a symbol of liberal religion, and indeed liberal Christianity (the Disciples of Christ also use a chalice as their denomination symbol[44]). The flaming chalice was initially the logo of the Unitarian Service Committee during the Second World War. It was created by Austrian artist Hans Deutsch, inspired by "the kind of chalice which the Greeks and Romans put on their altars. The holy oil burning in it is a symbol of helpfulness and sacrifice."[45]
Nevertheless, other interpretations have been suggested, such as the chalice used by the followers of Czech Jan Hus,[citation needed] or its vague resemblance to a cross in some stylized representations. Many UU congregations light a chalice at the beginning of worship services. Other symbols include a slightly off-center cross within a circle (a Universalist symbol associated with the Humiliati movement in the 1950s, a group of reformist, liturgically minded clergy seeking to revive Universalism).
Other symbols include a pair of open hands releasing a dove.[46]
Services of worship[edit]
Religious services are usually held on Sundays and most closely resemble the form and format of Protestant worship in the Reformed tradition.[34] Services at a vast majority of congregations follow a structure that focuses on a sermon or presentation by a minister, a lay leader of the congregation, or an invited speaker.[47] Sermons may cover a wide range of topics. Since Unitarian Universalists do not recognize a particular text or set of texts as primary or inherently superior, inspiration can be found in many different religious or cultural texts as well as the personal experiences of the minister.
The service also includes hymn-singing, accompanied by organ, piano, or other available instruments, and possibly led by a song leader or choir. The most recent worship songbook published by the denomination, Singing the Journey[48] contains 75 songs and is a supplement to the older Singing the Living Tradition which contains readings as well.[49] Hymns typically sung in UU services come from a variety of sources—traditional hymn tunes with new or adapted lyrics, spirituals, folk songs from various cultures, or original compositions by Unitarian Universalist musicians are just a few. Instrumental music is also a common feature of the typical worship service, including preludes, offertory music, postludes, or music for contemplation.
Pastoral elements of the service may include a time for sharing Joys and Sorrows/Concerns, where individuals in the congregation are invited to light a candle and/or say a few words about important events in their personal lives. Many UU services also include a time of meditation or prayer, led by the minister or service leader, both spoken and silent. Responsive readings and stories for children are also typical. Many congregations also allow for a time at the end of the service, called "talk back", where members of the congregation can respond to the sermon with their own insights and questions, or even disagree with the viewpoint expressed by the minister or invited speaker.
Many UU congregations no longer observe the Christian sacraments of baptism, communion, or confirmation, at least in their traditional forms or under their traditional names. Congregations that continue these practices under their more traditional names are often federated churches or members of the Council of Christian Churches within the Unitarian Universalist Association (CCCUUA), or may have active chapters associated with the Unitarian Universalist Christian Fellowship or similar covenant groups.[50] "Child dedications" often replace more traditional infant baptisms (though it should be noted that such "dedications" are sometimes practiced even in "orthodox" Christian communities that do not baptize infants for theological reasons). Annual celebrations of Water Communion and Flower Communion may replace or supplement Christian-style communion (though many pluralist and Christian-oriented congregations may celebrate or otherwise make provisions for communion on Christian holy days).[51] Confirmation may be replaced by a "Coming of Age" program, in which teenagers explore their individual religious identity, often developing their own credo. After they have completed exploring their spiritual beliefs, they write a speech about it which they then personally deliver to the congregation.
Politics[edit]


 This section does not cite any references or sources. Please help improve this section by adding citations to reliable sources. Unsourced material may be challenged and removed. (January 2010)
Historical politics of Unitarians and Universalists[edit]
Main article: Unitarianism
Main article: Universalist Church of America
In the 19th century, Unitarians and Universalists were active in abolitionism, the women's movement, the temperance movement, and other social reform movements. The second woman's rights convention was held at the First Unitarian Church of Rochester, New York. Additionally, four Presidents of the United States were Unitarians: John Adams, John Quincy Adams, Millard Fillmore, and William Howard Taft.[52]
Politics of UUs[edit]



 A Unitarian Assembly in Louisville, Kentucky.[53]
Historically, Unitarian Universalists have often been active in political causes, notably the civil rights movement,[54] the LGBT rights movement, the social justice movement, and the feminist movement.
Susan B. Anthony, a Unitarian and Quaker, was extremely influential in the women's suffrage movement. Unitarian Universalists and Quakers still share many principles, notably that they are creedless religions with a long-standing commitment to social justice. It is therefore common to see Unitarian Universalists and Quakers working together.
UU's were and are still very involved in the fight to end racism in the United States. John Haynes Holmes, a Unitarian minister and social activist at The Community Church of New York—Unitarian Universalist was among the founders of both the National Association for the Advancement of Colored People (NAACP) in 1909 and the American Civil Liberties Union (ACLU), chairing the latter for a time. James J. Reeb, a minister at All Souls Church, Unitarian, in Washington, D.C. and a member of the Southern Christian Leadership Conference, was clubbed in Selma, Alabama on March 8, 1965, and died two days later of massive head trauma. Two weeks after his death, Viola Liuzzo, a Unitarian Universalist civil rights activist, was murdered by white supremacists after her participation in the protest march from Selma to Montgomery, Alabama. The Selma to Montgomery marches for voting rights are best known as Bloody Sunday, although technically that refers only to March 7, the most violent day of the three.
The past head of the Unitarian Universalist Association 2001–2009, Rev. William G. Sinkford, is African-American, making Unitarian Universalism one of the first traditionally white denominations to be headed by a member of a racial minority.[55]
While political liberals make up a clear majority of Unitarian Universalists, the UU movement aspires to diversity, and officially welcomes congregants regardless of their political views. Politically conservative Unitarian Universalists point out that neither religious liberalism nor the Principles and Purposes of the UUA require liberal politics. Like the beliefs of Unitarian Universalists, politics are decided by individuals, not by congregations or the denomination.
Several congregations have undertaken a series of organizational, procedural and practical steps to become acknowledged as a "Welcoming Congregation": a congregation which has taken specific steps to welcome and integrate gay, lesbian, bisexual & transgender (GLBT) members. UU ministers perform same-sex unions and now same-sex marriages where legal (and sometimes when not, as a form of civil protest). On June 29, 1984, the Unitarian Universalists became the first major church "to approve religious blessings on homosexual unions."[56] Unitarian Universalists have been in the forefront of the work to make same-sex marriages legal in their local states and provinces, as well as on the national level. Gay men, bisexuals, and lesbians are also regularly ordained as ministers, and a number of gay, bisexual, and lesbian ministers have, themselves, now become legally married to their partners. In May 2004, Arlington Street Church was the site of the first state-sanctioned same-sex marriage in the United States. The official stance of the UUA is for the legalization of same-sex marriage—"Standing on the Side of Love." In 2004 UU Minister Rev. Debra Haffner of The Religious Institute on Sexual Morality, Justice, and Healing published An Open Letter on Religious Leaders on Marriage Equality to affirm same-sex marriage from a multi-faith perspective. In December 2009, Washington, DC Mayor Adrian Fenty signed the bill to legalize same-sex marriage for the District of Columbia in All Souls Church, Unitarian (Washington, D.C.).
Unitarian Universalists for Polyamory Awareness supports polyamory, and supports polyamorous people having their unions blessed by ministers.[57] However, the Unitarian Universalist Association has no official position on polyamory.[57]
Many congregations are heavily involved in projects and efforts aimed at supporting environmental causes and sustainability. These are often termed "seventh principle" activities because of the seventh principle quoted above.
Controversies[edit]
External[edit]
Lack of formal creed[edit]
The lack of formal creed has been a cause for criticism among some who argue that Unitarian Universalism is thus without religious content.[citation needed] In May 2004, Texas Comptroller Carole Keeton Strayhorn ruled that Unitarian Universalism was not a "religion" because it "does not have one system of belief," and stripped the Red River Unitarian Universalist Church in Denison, Texas, of its tax-exempt status. However, within weeks, Strayhorn reversed her decision.[58]
Confusion with other groups[edit]
There are separate movements and organizations of Christians who hold to classical Unitarian or Christian Universalist theology and do not belong to the Unitarian Universalist Association or consider themselves UUs. The American Unitarian Conference and the Christian Universalist Association are the two most significant organizations representing these theological beliefs today. Christians who hold these beliefs tend to consider themselves the true Unitarians or Universalists and heirs of the theological legacy of the original American Unitarian Association or Universalist Church of America, and they do not wish to be confused with UUs and UUism. The Unity Church is another denomination that is often confused with Unitarian Universalism.[59]
Internal[edit]
Language of reverence[edit]
During the presidency of the Rev. William Sinkford, debate within the UU movement has roiled over his call to return to or create an authentic UU "language of reverence." Sinkford has suggested that UUs have abandoned traditional religious language, thereby abandoning words with potential power to others who will then dictate their meanings in the public sphere. He has suggested that Unitarian Universalists regain their proper seat at the interfaith table by making this language their own. Others have reacted to this call by believing it to be part of an effort to return UU congregations to more orthodox Christian worship patterns. Sinkford has denied this, citing the words of UU humanists as examples of what he means by the "language of reverence." The debate seems[original research?] part and parcel of an attendant effort at increasing biblical literacy amongst Unitarian Universalists, including the publication of a book by the UUA's Beacon Press written by former UUA President John Buehrens.[60] The book is titled Understanding the Bible: An Introduction for Skeptics, Seekers, and Religious Liberals,[61] and is meant as a kind of handbook to be read alongside the Bible itself. It provides interpretative strategies, so that UUs (among others) might be able to engage in public debate about what the Bible says from a liberal religious perspective, rather than relinquishing to religious conservatives, and other more literal interpretations, all control over the book's contents and significance in matters of public and civic import. Also an important work by Rev. Buehrens, along with Forrest Church, is A Chosen Faith: An Introduction to Unitarian Universalism,[62] in which the authors explore the many sources of the living tradition of their chosen faith.
Borrowing from other religions[edit]
The "borrowing" of religious rituals from other faith traditions by Unitarian Universalists was discussed at the UU General Assembly in 2001 during a seminar titled Cultural Appropriation: Reckless Borrowing or Appropriate Cultural Sharing by the Religious Education Dept, UUA.[63][64] Of particular discussion was the borrowing rituals and practices that are sacred to specific tribes or using spiritual practices without real context.

When UUs pick and choose from these things, it trivializes their spiritual practices. The specificity [of their use] is so complete, that visiting Native Americans do not participate in another tribe's rituals, and to do so would be perceived as foolish. I would not even practice the rituals of my own tribe, because I am not an elder or spiritual leader. If this is true of her own people, then the use of these things by others who share no cultural context is seen not only as particularly foolish and inappropriate.
Not all of this usage is inappropriate, though. Some taped music, written prayers, that kind of thing, might be alright, but it's not right to fool around with it. If it's not in context, if the user is not walking with us, if the user is not part of our struggle, then it is presumptuous.
— Reverend Danielle Di Bona, 2001 General Assembly[63]
Organizations[edit]
The Unitarian Universalist Association (UUA) of Congregations is the largest association of Unitarian, Universalist, and Unitarian Universalist congregations in the world, and the most well-known. It operates mainly within the United States. A few Unitarian and UU congregations in other countries, such as San Miguel de Allende (Mexico), Puerto Rico,[65] Auckland (New Zealand),[66] and a few others are also members of the UUA. Currently, the UUA represents 1,078 member congregations[11] that collectively include more than 217,000 members.
The Canadian Unitarian Council (CUC) split off from the Unitarian Universalist Association in 2002 and serves Unitarian, Universalist, and Unitarian Universalist congregations in Canada.
Young Religious Unitarian Universalists (YRUU) is the youth organization within the Unitarian Universalist Association and the Canadian Unitarian Council. It was created in 1981 and 1982, at two conferences, Common Ground 1 & 2. Common Ground was called to form a UUA-controlled replacement for Liberal Religious Youth (LRY), the youth organization that preceded YRUU. LRY was dissolved by the Unitarian Universalist Association, and its assets absorbed by the UUA.
Continental Unitarian Universalist Young Adult Network (C*UUYAN) is the Continental (US & Canada) Unitarian Universalist Young Adult Network, an organization by and for Unitarian Universalist young adults (age 18–35, inclusive).
Unitarian, Universalist and Unitarian Universalist churches worldwide are represented in the International Council of Unitarians and Universalists (ICUU). The UUA and CUC are both members of this organization.
The Unitarian Universalist Service Committee is a nonsectarian organization devoted to promoting human rights and social justice worldwide.
Promise the Children is a 501(c)(3) nonprofit. Promise the Children's mission is to help Unitarian Universalists advocate for and with children and youth. Promise the Children is also an Independent Affiliate of the Unitarian Universalist Association.
The Humanist Unitarian Universalist Association (HUU or HUUmanists) is an association of Unitarian Universalists who define themselves as Humanists.
The Covenant of Unitarian Universalist Pagans (CUUPS) is an association of Unitarian Universalists who define themselves as Pagans or Neopagans.
The Unitarian Universalist Buddhist Fellowship (UUBF) is an association of Unitarian Universalists who define themselves as Buddhists.
The Unitarian Universalist Christian Fellowship (UUCF) is an association of Unitarian Universalists who define themselves as Christians.
The Unitarian Universalists for Jewish Awareness (UUJA) is an association of Unitarian Universalist who define themselves as Jews.
The Unitarian Bahai Association (UBA) and the Unitarian Bahai Fellowship (UBF) are associations for Unitarian Universalists who define themselves as Bahai.
The UU Mystics (UUM) is an association of Unitarian Universalists who define themselves as mystics, practicing a religious mysticism.
The Unitarian Universalists for Polyamory Awareness is an association of Unitarian Universalists who support officially recognizing polyamory as a valid lifestyle.
The Church of the Larger Fellowship (CLF) exists to serve UUs remote from any physical congregation.
The Church of the Younger Fellowship (CYF) is the web based Young Adult Ministry of CLF.
Canadian Unitarians for Social Justice (CUSJ) (established in 1996) is a Canadian Unitarian Universalist social justice organization that is an associate member of the CUC.
Religious Youth Empowerment, Inc. (RYE) is a 501(c)(3) nonprofit. RYE is a nonprofit created by bridged YRUUers whose goals are to empower and fund the youth and help network between youth of different districts as well as between youth and young adults. RYE is currently not yet affiliated with the Unitarian Universalist Association.
Number of members[edit]
As of February 2011, the UUA had 1,018 UU member congregations in the United States and 1,046 UU member congregations when including two congregations in the U.S. Virgin Islands, 19 in Canada, six in other countries,[which?] plus 28 multi-denominational member congregations: 17 in MA, four in IL, three in NH, two in VT, and one each in ME and D.C. Seven of the ten US states with the most congregations are also among the most populous states; the state with the most congregations and members is Massachusetts; Vermont is No. 1 relative to its total population. A map using 2010 U.S. Census data showing the relative number of congregations per 1 million people is posted here.[67] And as of September 2014 there are 46 UU congregations and emerging groups in Canada affiliated with the CUC.[68]
At the time of the merger between Universalists and Unitarians, membership (both US and Canadian) was perhaps half a million.[vague][citation needed] Membership rose after the merger but then fell in the 1970s.[citation needed]
In 1956, Sam Wells wrote that "Unitarians and Universalists are considering merger which would have total U.S. membership of 160,000 (500,000 in world)".[69] In 1965 Conkin wrote that "In 1961, at the time of the merger, membership [in the United States] was 104,821 in 651 congregations, and the joint membership soared to its historically highest level in the mid-1960s (an estimated 250,000) before falling sharply back in the 1970s [...]".[70] According to the 2008 Yearbook of American & Canadian Churches, the Unitarian Universalist Association of Congregations claimed 214,738 members in 2002.[71]
Estimates from the 1990s put world membership between 120,000 and 600,000.[72]
In the United States, the American Religious Identification Survey reported 629,000 members describing themselves as Unitarian Universalist in 2001, an increase from 502,000 reported in a similar survey in 1990.[73] The highest concentrations are in New England and around Seattle, Washington.[74]
The U.S. Religious Landscape Survey, conducted in 2007 by the Pew Forum on Religion and Public Life and featuring a sample size of over 35,000, puts the proportion of American adults identifying as Unitarian Universalist at 0.3%.[75]
The 2001 Canadian census done by Statistics Canada put Canadian Unitarians at 17,480,[76] and the September 1, 2007 membership statistics from the CUC show they had at that time 5,150 official members.[77]
Notable members[edit]
For more details on this topic, see List of Unitarians, Universalists, and Unitarian Universalists.
Notable congregations[edit]
Main article: List of Unitarian, Universalist, and Unitarian Universalist churches
See also[edit]

Portal icon Religion portal
Post-Christian
United and uniting churches
United Church of Christ
References[edit]
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6.Jump up ^ 7th Principle: Respect for the Interdependent Web of All Existence of Which We Are a Part, UUA.
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19.Jump up ^ Ludlow, Morwenna. (2000). "Universal Salvation: Eschatology in the thought of Gregory of Nyssa and Karl Rahner". New York; Oxford University Press.
20.Jump up ^ Stone, Darwell. (1903). "Outline of Christian Dogma". p 341 New York: Longmans, Green & Co. [1]
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22.Jump up ^ William Latta McCalla Discussion of universalism 1825 Page 105 "THIRD UNIVERSALIST ARGUMENT. As it is a fact that many Universalists advocate a sort of purgatory, a concise notice will be taken of those texts which are erroneously thought to countenance that doctrine."
23.Jump up ^ "Michael Servetus Institute; Times that Servetus lived". Miguelservet.org. Retrieved 2011-02-27.
24.Jump up ^ Harris, MW. Unitarian Universalist Origins: Our Historic Faith
25.Jump up ^ "Chris Fisher, ''A Brief History of Unitarian Christianity'', retrieved July 18, 2008". Americanunitarian.org. Retrieved 2011-02-27.
26.Jump up ^ Rowe, Mortimer (1959). "The History of Essex Hall". Chapter 2 – Lindsey's Chapel. Lindsey Press. Archived from the original on March 7, 2012. "...in the early months of 1774 a little group of persons-Lindsey and his chiefpledged supporters -turned the corner out of the Strand into Essex Street and stood looking at a building near the top of the street, a building which alone kept alive the proud name 'Essex House'"
27.Jump up ^ Silverman, Sharon Hernes (September 24, 2011). "Joseph Priestley". Pennsylvania Historical and Museum Commission. Retrieved 2011-09-24. "...eleven homes and two chapels in Birmingham were destroyed ... on April 8, 1794, Joseph and Mary Priestley set sail for America ... his 1796 lectures on "Evidences of Revelation" led to the formation of the First Unitarian Church in Philadelphia"
28.Jump up ^ Paul Erasmus Lauer, Church and state in New England (Johns Hopkins Press, 1892) p. 105. Retrieved September 20, 2009.
29.Jump up ^ Bob Sampson, Seventy-three Years In the Unitarian-Universalist Church of Nashua, July 16, 2006. Retrieved July 18, 2008.
30.Jump up ^ Fisher, Chris (September 1, 2004). "A Brief History of Unitarian Christianity". The 19th Century. American Unitarian Conference. Retrieved 2011-09-24. "Many churches that were Congregationalist split off and became Unitarian. In 1825, the movement grew large enough that an organization, the American Unitarian Association, was formed"
31.Jump up ^ Rowe, Ch. 3: Thus was brought to birth, triumphantly, in 1825, The British And Foreign Unitarian Association. By a happy coincidence, in those days of slow posts, no transatlantic telegraph, telephone or wireless, our American cousins, in complete ignorance as to the details of what was afoot, though moving towards a similar goal, founded the American Unitarian Association on precisely the same day—May 26, 1825.
32.Jump up ^ Ralph Waldo Emerson. Harvardsquarelibrary.org. Retrieved on 2010-09-29.
33.Jump up ^ "Comprehensive Sexuality Education". Social Justice » Reproductive Justice. Unitarian Universalist Association of Congregations. August 23, 2011. Retrieved 2011-09-24. "The Unitarian Universalist Association has long been an advocate of age-appropriate, medically accurate, comprehensive sexuality education"
34.^ Jump up to: a b c Sias, John, 100 Questions that Non-Unitarians Ask About Unitarian Universalism (PDF), UU Nashua.
35.^ Jump up to: a b Accord History, CA: CUC, retrieved 2010-09-29.
36.Jump up ^ "The Principles of the Unitarian Universalist Association". Unitarian Universalist Association. Retrieved 2007-02-24.
37.Jump up ^ Warren R. Ross (November–December 2000). "Shared values: How the UUA’s Principles and Purposes were shaped and how they’ve shaped Unitarian Universalism". UUWorld. Unitarian Universalist Association of Congregations. Retrieved 2007-02-24.
38.Jump up ^ Principles. UUA (2010-09-09). Retrieved on 2010-09-29.
39.Jump up ^ See for examples: Unitarian Universalist Fellowship of Northern Westchester and Unitarian Universalist Fellowship of Athens.
40.Jump up ^ Largest Religious Groups in the United States of America, Adherents.com
41.Jump up ^ UU World Magazine. Unitarian Universalist Association. July/August 2004. http://findarticles.com/p/articles/mi_qa4071/is_200407/ai_n9458199/
42.^ Jump up to: a b "Affirmations: Elevator speeches". uuaworld.org. Unitarian Universalist Association. Retrieved 2007-02-24.
43.Jump up ^ Rev. Karen Johnson Gustafson (November 2006). "Dear Ones". Unitarian Universalist Congregation of Duluth Newsletter. Retrieved 2007-02-24.[dead link]
44.Jump up ^ "The Chalice". Christian Church (Disciples of Christ). Retrieved 2012-01-21.
45.Jump up ^ Adapted from the pamphlet "The Flaming Chalice" by Daniel D. Hotchkiss. "The History of the Flaming Chalice". Unitarian Universalist Association. Retrieved 2007-02-24.
46.Jump up ^ Steve Bridenbaugh. "UU Chalices and Clip Art". Unitarian Universalist Association. Retrieved 2008-04-12.
47.Jump up ^ Commission on Common Worship (1983). "Common Worship: How and Why; The contribution of Von Ogden Vogt". Leading Congregations in Worship: A Guide. Unitarian Universalist Association. Archived from the original on 2007-02-17. Retrieved 2007-02-24.
48.Jump up ^ Singing the Journey. ISBN 1-55896-499-1.
49.Jump up ^ Singing the Living Tradition. ISBN 1-55896-260-3.
50.Jump up ^ Christians 2004[dead link]
51.Jump up ^ Rev. Jan K. Nielsen (October 6, 2002). "Who is My Neighbor? A Homily for World Wide Communion Sunday". Archived from the original on 2007-03-11. Retrieved 2007-02-24.
52.Jump up ^ "The Religious Affiliations of U.S. Presidents". The Pew Forum on Religion & Public Life. January 15, 2009. Retrieved 2013-05-23.
53.Jump up ^ "First Unitarian Church of Louisville". Firstulou.org. Retrieved 2011-02-27.
54.Jump up ^ Smith, Amanda, Unitarian Universalist Church Has Rich Civil Rights History
55.Jump up ^ Maxwell, Bill; 11 April 2008; "Leading the Unitarian Universalist Association, a faith without a creed"; St. Petersburg Times
56.Jump up ^ "Unitarians Endorse Homosexual Marriages", UPI, New York Times, 29 June 1984.
57.^ Jump up to: a b "Unitarian Universalists would prefer their polyamory activists keep quiet". OnFaith. Retrieved 8 November 2014.
58.Jump up ^ "News Release From Carole Keeton Strayhorn". Window.state.tx.us. 2004-05-24. News Release at the Wayback Machine (archived January 19, 2008)
59.Jump up ^ See "Why the American Unitarian Conference Had to Be Formed" and "What Is the Difference between Christian Universalism and Unitarian Universalism?"
60.Jump up ^ Buehrens, John A. "Past Unitarian Universalist Association President John A. Buehrens on Why Even Humanists Should Read the Bible". Beliefnet.com. Retrieved 2011-02-27.
61.Jump up ^ ISBN 0-8070-1053-7
62.Jump up ^ ISBN 0-8070-1617-9
63.^ Jump up to: a b Cultural Appropriation: Reckless Borrowing or Appropriate Cultural Sharing Reported for the Web by Dwight Ernest, July 24, 2001, Unitarian Universalist Association
64.Jump up ^ When Worship Becomes Cultural Misappropriation, September 15, 2007, UU Interconnections
65.Jump up ^ Congregation Unitarian Universalist. Uupuertorico.org. Retrieved on 2010-09-29.
66.Jump up ^ "Welcome!". Unitarian.org.nz. Retrieved 2011-02-27.
67.Jump up ^ Walton, Christopher L.; Todd, Kathy (2011). "Unitarian Universalist congregations by state". weekly web magazine. Unitarian Universalist Association of Congregations. Archived from the original on March 31, 2012. Retrieved September 24, 2011. "Map includes 1,018 UUA member congregations in the United States using data collected by the UUA through February 2011, but does not include the Church of the Larger Fellowship which is headquartered in Mass. but serves a geographically dispersed community. The map does include multidenominational congregations affiliated with the UUA"
68.Jump up ^ "Congregations". Retrieved September 23, 2014.
69.Jump up ^ Wells, Sam, ed. (1957). The World's Great Religions V.3 Glories of Christiandom. New York: Time Incorporated. p. 205.
70.Jump up ^ Conkin, Paul K. (1997). American Originals: Homemade Varieties of Christianity. Chapel Hill, NC: The University of North Carolina Press. p. 95. ISBN 0-8078-4649-X.
71.Jump up ^ Lindner, Eileen W., ed. (2008). Yearbook of American & Canadian Churches 2008. Nashville: Abingdon Press. p. 381.
72.Jump up ^ "Adherents.com". Adherents.com. Retrieved 2011-02-27.
73.Jump up ^ "The Graduate Center, CUNY". Gc.cuny.edu. Retrieved 2011-02-27.
74.Jump up ^ "Unitarians as a Percentage of All Residents". Glenmary Research Center. Religious Congregations and Membership in the United States, 2000. Retrieved 23 July 2012.
75.Jump up ^ "U.S. Religious Landscape Survey". Religions.pewforum.org. Retrieved 2011-02-27.
76.Jump up ^ 97F0022XCB2001002. 2.statcan.ca (2010-03-09). Retrieved on 2010-09-29.
77.Jump up ^ "Membership – The More It Changes, the More It Stays the Same" (PDF). Retrieved 2011-02-27.
Further reading[edit]
Religion among the Unitarian Universalists; converts in the stepfathers' house by Robert B. Tapp, New York: Seminar Press, 1973, ISBN 0-12-914650-1
A Chosen Faith: An Introduction to Unitarian Universalism (Revised edition) by John A. Buehrens and Forrest Church, 1998, Beacon Press, ISBN 0-8070-1617-9.
To Re-Enchant the World: A Philosophy of Unitarian Universalism by Richard Grigg, 2004
Unitarian Universalism: A Narrative History by David E. Bumbaugh, 2001
External links[edit]
 Wikimedia Commons has media related to Unitarian Universalism.
 Look up unitarian universalism in Wiktionary, the free dictionary.
Continental Unitarian Universalist Young Adult Network (C*UUYAN)
UU World Magazine
What is Unitarian Universalist? A YouTube video
Unitarian-Universalist Merger Timeline from Harvard Divinity School's website.
Unitarianism and Universalism at DMOZ
DiscoverUU
Creative Commons-licensed Unitarian Universalist sites and resources


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Quakers

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Jump to: navigation, search

"Quaker" redirects here. For other uses, see Quaker (disambiguation).
"Society of Friends" redirects here. For the Greek movement for independence, see Filiki Eteria.





 It has been suggested that Quaker music be merged into this article. (Discuss) Proposed since April 2015.

Religious Society of Friends
Quaker Star
Symbol used by Friends' service organizations since the late 19th century

Classification
Protestant
Theology
Variable; depends on meeting
Polity
Congregational
Distinct fellowships
Friends World Committee for Consultation
Associations
Friends United Meeting, Evangelical Friends International, Central Yearly Meeting of Friends, Conservative Friends, Friends General Conference, Beanite Quakerism
Founder
George Fox
Origin
Mid-17th century
 England
Separated from
Church of England
Separations
Shakers[1]



 Heritage-listed Quaker meeting house, Sydney, Australia
Quakers (or Friends, as they refer to themselves) are members of a family of religious movements collectively known as the Religious Society of Friends. The central unifying doctrine of these movements is the priesthood of all believers,[2][3] a doctrine derived from a verse in the New Testament, 1 Peter 2:9.[4] Many Friends view themselves as members of a Christian denomination. They include those with evangelical, holiness, liberal, and traditional conservative Quaker understandings of Christianity. Unlike many other groups that emerged within Christianity, the Religious Society of Friends has actively tried to avoid creeds and hierarchical structures.[5] As of 2007 there were approximately 359,000 adult members of Quaker meetings in the world.[6]
Today, slightly less than half of Friends worldwide practice programmed worship[7]—that is, worship with singing and a prepared message from the Bible, often coordinated by a pastor. Around 11% of Friends[8] practice waiting worship (also known as unprogrammed worship)—that is worship where the order of service is not planned in advance, which is predominantly silent, and which may include unprepared vocal ministry from anyone present, so long as it is credible to those assembled that the speaker is moved to speak by God. Some meetings of both styles have Recorded Ministers in their meetings—these are Friends who have been recognised for their gift of vocal ministry.[9]
The first Quakers lived in mid-17th century England. The movement arose from the Legatine-Arians and other dissenting Protestant groups, breaking away from the established Church of England. The Quakers, especially the ones known as the Valiant Sixty, attempted to convert others to their understanding of Christianity, traveling both throughout Great Britain and overseas, preaching the gospel of Jesus Christ. Some of these early Quaker ministers were women.[10] They based their message on the religious belief that "Christ has come to teach his people himself," stressing the importance of a direct relationship with God through Jesus Christ, and a direct religious belief in the universal priesthood of all believers.[11] They emphasized a personal and direct religious experience of Christ, acquired through both direct religious experience and the reading and studying of the Bible.[12] Quakers focused their private life on developing behavior and speech reflecting emotional purity and the light of God.[13]
In the past, Quakers were known for their use of thou as an ordinary pronoun, refusal to participate in war, plain dress, refusal to swear oaths, opposition to slavery, and teetotalism—the opposition to alcohol. Some Quakers have founded banks and financial institutions including Barclays, Lloyds, and Friends Provident; manufacturing companies including Clarks, Cadbury, Rowntree, and Fry's; and philanthropic efforts, including abolition, prison reform, and social justice projects.


Contents  [hide]
1 History 1.1 Beginnings in England
1.2 Immigration to North America
1.3 Quietism
1.4 Splits 1.4.1 Hicksite–Orthodox split
1.4.2 Beaconite controversy
1.4.3 Rise of Gurneyite Quakerism, and the Gurneyite–Conservative split
1.5 Richmond Declaration
1.6 Missions to Asia and Africa
1.7 Theory of evolution
1.8 Quaker Renaissance
1.9 Conscientious objection
1.10 Formation of Friends World Committee for Consultation
1.11 Evangelical Friends
1.12 Role of women
1.13 Friends in business
1.14 Friends in education
1.15 Friends and slavery
2 Theology 2.1 Conservative
2.2 Evangelical
2.3 Gurneyite
2.4 Holiness
2.5 Liberal
2.6 Universalist
2.7 Non-theist
3 Practical theology 3.1 Calendar and church holidays
4 Worship 4.1 Programmed worship
4.2 Unprogrammed worship
5 Governance and organization 5.1 Church government and polity
5.2 International organization
5.3 Yearly meetings
5.4 Membership
6 Meetings for worship for specific tasks 6.1 Memorial services
6.2 Marriage
7 National and international divisions and organization 7.1 Africa
7.2 Australia and New Zealand
7.3 Asia
7.4 Europe
7.5 Middle East
7.6 North and South America
8 Relations with other churches and faiths 8.1 Ecumenical relations
8.2 Relations with other faiths
9 References
10 Further reading 10.1 Primary sources
10.2 Children's books
11 External links

History[edit]
Main article: History of the Religious Society of Friends
Beginnings in England[edit]



James Nayler, a prominent Quaker leader, being pilloried and whipped
During and after the English Civil War (1642–1651) many dissenting Christian groups emerged, including the Seekers and others. A young man named George Fox was dissatisfied by the teachings of the Church of England and non-conformists. He had a revelation that there is one, even, Christ Jesus, who can speak to thy condition,[14] and became convinced that it was possible to have a direct experience of Christ without the aid of an ordained clergy. He had a vision on Pendle Hill in Lancashire, England, in which he believed that "the Lord let me see in what places he had a great people to be gathered".[14] Following this he travelled around England, the Netherlands,[15] and Barbados[16] preaching and teaching them with the aim of converting them to his faith. The central theme of his Gospel message was that Christ has come to teach his people himself.[14] His followers considered themselves to be the restoration of the true Christian church, after centuries of apostasy in the churches in England.
In 1650, Fox was brought before the magistrates Gervase Bennet and Nathaniel Barton, on a charge of religious blasphemy. According to George Fox's autobiography, Bennet "was the first person that called us Quakers, because I bade them tremble at the word of the Lord".[14] It is thought that George Fox was referring to Isaiah 66:2[17] or Ezra 9:4[18]. Thus, the name Quaker began as a way of ridiculing George Fox's admonition, but became widely accepted and is used by some Quakers.[19] Quakers also described themselves using terms such as true Christianity, Saints, Children of the Light, and Friends of the Truth, reflecting terms used in the New Testament by members of the early Christian church.
Quakerism gained a considerable following in England and Wales, and the numbers increased to a peak of 60,000 in England and Wales by 1680[20] (1.15% of the population of England and Wales).[20] However the dominant discourse of Protestantism viewed the Quakers as a blasphemous challenge to social and political order,[21] leading to official persecution in England and Wales under the Quaker Act 1662 and the Conventicle Act 1664. This was relaxed after the Declaration of Indulgence (1687–1688) and stopped under the Act of Toleration 1689.
One modern view of Quakerism at this time was that the relationship with Christ was encouraged through spiritualization of human relations, and "the redefinition of the Quakers as a holy tribe, 'the family and household of God'".[22] Together with Margaret Fell, the wife of Thomas Fell, who was the vice-chancellor of the Duchy of Lancaster and a pre-eminent judge, Fox developed new conceptions of family and community that emphasized "holy conversation": speech and behavior that reflected piety, faith, and love.[23] With the restructuring of the family and household came new roles for women; Fox and Fell viewed the Quaker mother as essential to developing "holy conversation" in her children and husband.[22] Quaker women were also responsible for the spirituality of the larger community, coming together in "meetings" that regulated marriage and domestic behavior.[24]
Immigration to North America[edit]



 William Penn, the founder of Pennsylvania, as a young man
The persecution of Quakers in North America began as early as 1662, when Puritan Richard Waldron of Dover, New Hampshire tortured three Quaker women.[25]
In search of economic opportunities and a more tolerant environment in which to build communities of "holy conversation," some Friends immigrated to what is now the Northeastern region of the United States in the early 1680s.[26]
While in some areas like New England they continued to experience persecution, they were able to establish thriving communities in the Delaware Valley. The only two colonies that tolerated Quakers at this time were Rhode Island and Pennsylvania, where Quakers established themselves politically. In Rhode Island, 36 governors in the first 100 years were Quakers. Pennsylvania was established by affluent Quaker William Penn in 1682, and as an American state run under Quaker principles. William Penn signed a peace treaty with Tammany, leader of the Delaware tribe,[27] and other treaties between Quakers and native Americans followed.
Quietism[edit]
Early Quakerism tolerated boisterous behavior that challenged conventional etiquette, but by 1700, while they continued to encourage spontaneity of expression, they no longer supported disruptive and unruly behavior.[28] During the 18th century, Quakers entered the Quietist period in the history of their church, and they became more inward looking spiritually and less active in converting others. Marrying outside the Society was outlawed. Numbers dwindled, dropping to 19,800 in England and Wales by 1800 (0.21% of population),[20] and 13,859 by 1860 (0.07% of population).[20] The formal name "Religious Society of Friends", dates from this period, and was probably derived from the appellations "Friends of the Light" and "Friends of the Truth".[citation needed] Louis de Jaucourt, in Diderot's Encyclopedie attributed Quietism to Eastern influence stating, "The Brahmins push apathy or indifference to an extreme, to which they tie all holiness; saying that it was necessary to become a stone or statue in order to acquire perfection. It is, they say, the deepest sleep of the spirit, letting all energy rest, this continual suspension of the senses, which leads to man’s happiness and makes him alike unto the god Fo."[29]
Divisions of the Religious Society of Friends


Orthodox


Wilburite
Conservative
Conservative Friends




Gurneyite

Gurneyite
Friends United Meeting


Evangelical
Evangelical Friends International











Beaconite




Hicksite
Friends General Conference
Friends General Conference







Showing the divisions of Quakers occurring in the 19th and 20th centuries.
Splits[edit]
In the 19th century, there was a diversification of theological beliefs in the Religious Society of Friends, and this led to several large splits within the Quaker movement.
Hicksite–Orthodox split[edit]
The Hicksite–Orthodox split arose out of both ideological and socio-economic tensions. Philadelphia Yearly Meeting Hicksites tended to be agrarian and poorer than the more urban, wealthier, Orthodox Quakers. With increasing financial success, Orthodox Quakers wanted to "make the Society a more respectable body—to transform their sect into a church—by adopting mainstream Protestant orthodoxy".[30] Hicksites, though they held a variety of views, generally saw the market economy as corrupting, and believed Orthodox Quakers had sacrificed their orthodox Christian spirituality for material success. Hicksites viewed the Bible as secondary to the individual cultivation of God's light within.[31]
With Gurneyite Quakers shift towards Protestant principles and away from the spiritualization of human relations, women's role as promoters of "holy conversation" decreased. Conversely, within the Hicksite movement the rejection of the market economy and the continuing focus on community and family bonds tended to encourage women to retain their role as powerful arbiters.
Elias Hicks' religious views were claimed to be universalist and to contradict Quakers' historical orthodox Christian beliefs and practices. Elias Hicks' Gospel preaching and teaching precipitated the Great Separation of 1827, which resulted in a parallel system of Yearly Meetings in America, joined by Friends from Philadelphia, New York, Ohio, Indiana, and Baltimore. They were referred to by their opponents as Hicksites and by others, and sometimes themselves, as orthodox. Quakers in Great Britain only recognized the Orthodox Quakers and refused to correspond with the Hicksites.
Beaconite controversy[edit]
Isaac Crewdson was a Recorded Minister in Manchester, UK. He published a book titled A Beacon to the Society of Friends in 1835, which strongly argued that the inward light could not exist alongside a religious belief in salvation by the atonement of Christ.[32](p155) This Christian controversy led to Isaac Crewdson's resignation from the Religious Society of Friends, along with 48 fellow members of Manchester Meeting and about 250 other British Quakers in 1836–1837. Some of these Quakers joined the Plymouth Brethren Church.
Rise of Gurneyite Quakerism, and the Gurneyite–Conservative split[edit]



Joseph John Gurney was a prominent 19th century British Friend and a strong proponent of evangelical views
Orthodox Friends became more evangelical during the 19th century[33] and were influenced by the Second Great Awakening. This movement was led by British Quaker Joseph John Gurney. Christian Friends held Revival meetings in America and became involved in the Holiness movement of churches. Quakers such as Hannah Whitall Smith and Robert Pearsall Smith became speakers in the religious movement and introduced Quaker phrases and practices to it.[32](p157) British Friends became involved with the Higher Life movement, with Robert Wilson from Cockermouth meeting founding the Keswick Convention.[32](p157) From the 1870s it became commonplace in Great Britain to have home mission meetings on a Sunday evening with Christian hymns and a Bible-based sermon alongside the silent meetings for worship on Sunday morning.[32](p155)
The Quaker Yearly Meetings supporting the religious beliefs of Joseph John Gurney were known as Gurneyite yearly meetings. Many eventually collectively became the Five Years Meeting and then Friends United Meeting, although London Yearly Meeting, which had been strongly Gurneyite in the nineteenth century, did not join either of these groups. These Quaker yearly meetings make up the largest proportion of Quakers in the world today.
Some orthodox Quakers in America disliked the move towards evangelical Christianity and saw it as a dilution of Friends' traditional orthodox Christian belief in being inwardly led by the Holy Spirit. These Friends were led by John Wilbur who was expelled from his yearly meeting in 1842. He and his supporters formed their own Conservative Friends Yearly Meeting. In the UK in 1868 some Friends broke away from London Yearly Meeting for the same reason. They formed a separate body of Friends called Fritchley General Meeting, which remained distinct and separate from London Yearly Meeting until 1968. Similar Christian splits took place in Canada. The Yearly Meetings that supported John Wilbur's religious beliefs were known as Conservative Friends.
Richmond Declaration[edit]
In 1887, a Gurneyite Quaker of British descent, Joseph Bevan Braithwaite, proposed to Friends a statement of faith known as the Richmond Declaration. This statement of faith was agreed to by 95 of the representatives at a meeting of Five Years Meeting Friends; but unexpectedly the Richmond Declaration was not adopted by London Yearly Meeting because a vocal minority, including Edward Grubb, opposed it.[34]
Missions to Asia and Africa[edit]



 Friends' Syrian Mission, 1874, built this mission house in Ramallah
Following the Christian revivals in the mid-19th century, Friends in Great Britain wanted to start missionary activity overseas. The first missionaries were sent to Benares (Varanasi), in India in 1866. The Friends Foreign Mission Association was formed in 1868, and sent missionaries to Madhya Pradesh, India, forming what is now Mid-India Yearly Meeting; and later to Madagascar from 1867, China from 1896, Sri Lanka from 1896, and Pemba Island from 1897.[35] The Friends Syrian Mission was established in 1874, which among other institutions ran the Ramallah Friends Schools, which still exist today. Swiss missionary Theophilus Waldmeier founded Brummana High School in Lebanon in 1873.[35] Evangelical Friends Churches from Ohio Yearly Meeting sent missionaries to India in 1896,[36] forming what is now Bundelkhand Yearly Meeting. Cleveland Friends went to Mombasa, Kenya, and started what was the most successful Friends' mission. Christian Quakerism spread within Kenya and to Uganda, Tanzania, Burundi, and Rwanda.
Theory of evolution[edit]
The theory of evolution described by Charles Darwin in On the Origin of Species (1859) was opposed by many Quakers in the nineteenth century,[37] particularly by older evangelical Quakers who dominated the Religious Society of Friends in Great Britain. These religious leaders were suspicious of Darwin's theory, and believed that natural selection needed to be supplemented by another process.[38] For example, influential British Quaker scientist Edward Newman[39] stated that this theory was "not compatible with our notions of creation as delivered from the hands of a Creator."
However, some young Friends such as John Wilhelm Rowntree and Edward Grubb supported Darwin's theories adopting a doctrine of progressive revelation with evolutionary ideas.[38] In the USA, Joseph Moore taught the theory of evolution at the Quaker Earlham College as early as 1861[40] and was probably one of the first teachers in the Midwest to do so.[41] Acceptance of the theory of evolution became more widespread in those Yearly Meetings, which moved towards liberal Christianity in the twentieth century, while a belief in creationism exists within evangelical Friends Churches, particularly in East Africa and parts of the USA.
Quaker Renaissance[edit]
In the late 19th century and early 20th century a religious movement known as the Quaker Renaissance movement began within London Yearly Meeting. Young Friends in London Yearly Meeting at this time moved away from evangelicalism and towards liberal Christianity.[42] This Quaker Renaissance movement was particularly influenced by John Wilhelm Rowntree, Edward Grubb, and Rufus Jones. These Liberal Friends promoted the theory of evolution, modern biblical criticism, and the social meaning of Jesus Christ's teaching — encouraging Friends to follow the New Testament example of Christ by performing good works. These Quaker men downplayed the evangelical Quaker belief in the atonement of Christ on the Cross at Calvary.[42] After the Manchester Conference in England in 1895, one thousand British Friends met to consider the future of British Quakerism and, as a result, liberal Quaker thought gradually increased within London Yearly Meeting.[43]
Conscientious objection[edit]



 FAU ambulance and driver, Germany, 1945
During World War I and World War II, Friends' opposition to war was put to the test. Many Friends became conscientious objectors and some formed the Friends Ambulance Unit with the aim of co-operating with others to build up a new world rather than fighting to destroy the old, and the American Friends Service Committee. Birmingham, UK had a strong Quaker community during the war (see Conscientious Objectors in Birmingham in WW1).[44] Many British Quakers were conscripted into the Non-Combatant Corps during both world wars.
Formation of Friends World Committee for Consultation[edit]
After the two great wars had brought closer together the different kinds of Quakers; Friends from different yearly meetings — many of whom had served together in the Friends Ambulance Unit, and on the American Friends Service Committee, and in other relief work — later held several Quaker World Conferences; and this subsequently resulted in the creation of a standing body of Friends named Friends World Committee for Consultation.
Evangelical Friends[edit]
After World War I, a growing desire for a more fundamentalist approach among some Friends began a split among Five Years Meetings. In 1926, Oregon Yearly Meeting seceded from Five Years Meeting, bringing together several other yearly meetings and scattered monthly meetings. In 1947, the Association of Evangelical Friends was formed, with triennial meetings until 1970. In 1965, this was replaced by the Evangelical Friends Alliance, which, in 1989, became Evangelical Friends Church International.[45]
Role of women[edit]
From its inception, the Quaker emphasis on family and community relations gave women spiritual power. Through the women's meeting, women oversaw domestic and community life, including marriage.[24] From the beginning, Quaker women, most notably Margaret Fell, played an important role in defining Quakerism.[46][47] However, within the Quaker movement, some resented the power of women within the community. In the early years of Quakerism, George Fox faced resistance in developing and establishing women's meetings. This resistance culminated in the Wilkinson–Story split, in which a portion of the Quaker community left to worship independently in protest of women's meetings.[48] After several years, the schism became largely resolved, testifying to the resistance of some within the Quaker community, and to the radical spiritual role of women that George Fox and Margaret Fell had encouraged. Also particularly within the relatively prosperous Quaker communities of the eastern United States, the focus on the child and "holy conversation" gave women unusual community power, although they were largely excluded from the market economy. With the Hicksite–Orthodox split of 1827–1828, Orthodox women found their spiritual role decreased, while Hicksite women retained greater influence.
Friends in business[edit]
Dynasties of Quakers were successful in business matters. This included ironmaking by Abraham Darby I[49] and his family; banking, including Lloyds Banking Group (founded by Sampson Lloyd),[49] Barclays PLC,[49] Backhouse's Bank and Gurney's Bank; life assurance (Friends Provident); pharmaceuticals (Allen & Hanburys[49]); chocolate (Cadbury,[49] Terry's, Fry's[49]); confectionery (Rowntree[49]); biscuit manufacturing (Huntley & Palmers[49]); match manufacture (Bryant & May, Francis May and William Bryant) and shoe manufacturing (Clarks). Friends generally did well in the retail business because their religious principles obliged them to charge a uniform retail price—the same for all customers, which attracted many customers.
Friends in education[edit]
Initially, Quakers had no ordained clergy, and thus needed no seminaries for theological training. In England, Quaker schools sprang up, with Friends School Saffron Walden being the most prominent.[50] Later in America they founded Wilmington Friends School (1748),[51] Haverford College (1833),[52] Guilford College (1837), Pickering College (1842), Earlham College (1847), Swarthmore College (1864), Wilmington College (Ohio) (1870), Bryn Mawr College (1885), Friends Pacific Academy (now George Fox University) (1885), Cleveland Bible College (now Malone University) (1892),[53] Friends University (1898), Training School for Christian Workers (now Azusa Pacific University) (1899)[54] Whittier College (1901), and Friends Bible College (now Barclay College) (1917).[55] In Great Britain, they organized Woodbrooke College in 1903. In Kenya, Quakers founded Friends Bible Institute (now Friends Theological College) in Kaimosi, Kenya, in 1942.
Friends and slavery[edit]
Some Quakers in North America and Great Britain became well known for their involvement in the abolition of slavery. However, prior to the American Revolution, it was fairly common for Friends in British America to own slaves. During the early to mid-1700s a disquiet about this practice arose among Friends, best exemplified by the testimonies of Anthony Benezet and John Woolman; and this resulted in an abolition movement among Friends so powerful that by the time of the American Revolution few Friends owned slaves any longer. Another dramatic reversal of such policies and sentiments took place in the life of Moses Brown, one of four Rhode Island brothers who, in 1764, organized and funded the tragic and fateful voyage of the slave ship named Sally. Moses Brown broke away from his three brothers, became an abolitionist, and converted to Christian Quakerism.
Theology[edit]
The theological beliefs of Quaker yearly meetings vary considerably. Tolerance of dissent widely varies among yearly meetings.[56]
Most Friends believe in continuing revelation, which is the religious belief that truth is continuously revealed directly to individuals from God. George Fox, an "early Friend", described it as "Christ has come to teach His people Himself."[14] Friends often focus on trying to hear God. As Isaac Penington wrote in 1670, "It is not enough to hear of Christ, or read of Christ, but this is the thing—to feel him to be my root, my life, and my foundation..."[57] Quakers reject the idea of priests, believing in the priesthood of all believers. Some Friends express their concept of God using various phrases including the inner light, or inward light of Christ, the Holy Spirit or other phrases.
Diverse theological beliefs, understandings of the "leading of the Holy Spirit", and statements of "faith and practice" have always existed among Friends. Due in part to the emphasis on the immediate guidance of the Holy Spirit, Quaker doctrines have only sometimes been codified as statements of faith, confessions or theological texts; those that do exist include the Letter to the Governor of Barbados (Fox, 1671),[58] An Apology for the True Christian Divinity (Barclay, 1678),[59] A Catechism and Confession of Faith (Barclay, 1690),[60] The Testimony of the Society of Friends on the Continent of America (adopted jointly by all orthodox yearly meetings in USA, 1830),[61] the Richmond Declaration of Faith (adopted by Five Years Meeting, 1887),[62] and Essential Truths (Jones and Wood, adopted by Five Years Meeting, 1922).[63] As a public statement of faith, most yearly meetings publish their own Book of Discipline, that expresses Christian discipleship within the experience of Friends in that yearly meeting.
Conservative[edit]



 Conservative Friends worshipping in London in 1809. Friends are in traditional plain dress. At the front of the meeting house, the recorded ministers sit on a raised ministers' gallery facing the rest of the meeting, with the elders sitting on the bench in front of them, also facing the meeting. Men and women are segregated, but both are able to minister.
Main article: Conservative Friends
Conservative Friends (also known as "Wilburites" after their founder, John Wilbur), share some of the beliefs of George Fox and the Early Friends. Many Wilburites see themselves as the Quakers whose beliefs are most true to original Quaker doctrine, arguing that the majority of Friends "broke away" from the Wilburite Quakers in the 19th and 20th centuries (rather than the Wilburites being the "breakaway" sect). Conservative Friends place their trust in the immediate guidance of God.[64] Conservative Friends completely reject all forms of religious symbolism and outward sacraments, such as the Eucharist and water baptism. Conservative Friends do not believe in relying upon the practice of outward rites and sacraments, to have a living relationship with God through Christ; believing that holiness can exist in all of the activities of one's daily life — and that all of life is sacred in God. Many Conservative Friends believe that a meal held with others can become a form of communion with God, and with one another.
In the USA, Conservative Friends are part of three small Quaker Yearly Meetings in Ohio, North Carolina and Iowa; Ohio Yearly Meeting (Conservative) is generally considered to be the most Bible-centred of the three Conservative Friends Yearly Meetings, retaining Christian Quakers who use the plain language, who continue to wear plain dress, and who live in small villages or rural areas; more than the Conservative Friends from the other two Conservative Friends Yearly Meetings.[65]
In 2007, total membership of these Yearly Meetings was around 1642,[66] making them around 0.4% of the world family of Quakers.
Evangelical[edit]
See also: Evangelical Friends Church International



 Sign at entrance of Phoenix Friends Church
Evangelical Friends regard Jesus Christ as their personal Lord and Saviour,[64] and have similar religious beliefs to other evangelical Christians. They believe in, and hold a high regard for, the penal substitution of the atonement of Christ on the Cross at Calvary, biblical infallibility, and the need for every person to personally experience a relationship with God.[67] They believe that the purpose of the Evangelical Friends Church is to evangelise the unsaved people of the world, to spiritually transform them through God's love, and through social service to others.[67] Evangelical Friends regard the Bible as the infallible and self-authenticating Word of God. The statement of faith of Evangelical Friends International, is comparable to the statement of faith of other Evangelical churches. Evangelical Friends who are members of Evangelical Friends International, are mainly located in the USA, Central America, and Asia. Beginning in the 1880s, some Friends began using outward sacraments in their Sunday services, first in Evangelical Friends Church—Eastern Region (then known as Ohio Yearly Meeting [Damascus]). Friends Church—Southwest Region, has also approved the practice of using the outward sacraments in their Sunday services. In places where Evangelical Friends are engaged in missionary work, such as in Africa, Latin America, and Asia, adult baptism by immersion in water, is carried out. This practice differs from most other Quaker branches of the Religious Society of Friends. As of 2014, EFCI claims to represent more than 140,000 Friends,[68] equalling roughly 39% of the total number of Friends worldwide.
Gurneyite[edit]
See also: Friends United Meeting
Gurneyite Friends (aka Friends United Meeting Friends), are the modern-day followers of the Evangelical Quaker theology which was first proclaimed by Joseph John Gurney, a 19th-century British Friend. They make up 49% of the total number of Quakers worldwide.[56] They regard Jesus Christ as their Teacher and Lord,[64] and favour working closely with other Protestant Christian churches. Gurneyite Friends place more emphasis on the authority of the Bible as the direct Word of God than on personal and direct experience of God in their lives. Both children and adults participate in ongoing religious education which emphasises orthodox Christian teaching from the Bible, and in relationship to both orthodox Christian Quaker history and Quaker testimonies. Gurneyite Friends subscribe to a set of orthodox Christian doctrines, such as those found in the Richmond Declaration of faith. In subsequent years, conflict arose among Gurneyite Friends in relation to the Richmond Declaration of faith. Thus, after a while, the Richmond Declaration of faith was adopted by nearly all of the Gurneyite yearly meetings. The Five Years Meeting of Friends reaffirmed their loyalty to the Richmond Declaration of faith in 1912, but specifically stated that it was not to constitute a Christian creed. Although Gurneyism was the main form of Quakerism in Great Britain in the 19th century, Gurneyite Friends are today located in America, Ireland, Africa and India. Many Gurneyite Friends combine "waiting worship" (unprogrammed worship), with religious practices commonly found in other Protestant Christian churches, such as the reading of the Bible and the singing of Hymns. A small minority of Gurneyite Friends practice entirely unprogrammed worship.[69]
Holiness[edit]
See also: Central Yearly Meeting of Friends
Holiness Friends are heavily influenced by the Holiness movement, in particular John Wesley's doctrine of Christian perfection, also called "entire sanctification." This doctrine states that loving God and humanity totally, as exemplified by Christ, enables believers to rid themselves of voluntary sin. This was a predominant view within Quakerism in the United Kingdom and United States in the 19th century, and it influenced other branches of Quakerism. Holiness Friends argue that early Friends, including George Fox's message of perfection, is the same as holiness.[70]
Today, while there are some Friends who hold holiness beliefs within most yearly meetings, it is the predominant theological view of Central Yearly Meeting of Friends, (founded in 1926 specifically to promote holiness theology), and the Holiness Mission of the Bolivian Evangelical Friends Church (founded by missionaries from that meeting in 1919, the largest group of Friends in Bolivia).[71]
Liberal[edit]
See also: Friends General Conference, Britain Yearly Meeting and Beanite Quakerism
Liberal Quakerism generally refers to Friends who have taken ideas from liberal Christianity, often sharing a similar mix of ideas, such as more critical Biblical hermeneutics, often with a focus on the social gospel. The ideas of That of God in everyone and the inner light were popularised by American Friend Rufus Jones, in the early 20th century. He and John Wilhelm Rowntree originated the movement. Liberal Friends were predominant in Great Britain in the 20th century, and among US meetings affiliated to Friends General Conference; and some meetings in Canada, Europe, Australia, New Zealand, South Africa.
These ideas remain an important part of liberal Friends' understanding of God. Liberal Friends highlight the importance of good works, particularly living a life that upholds the virtues preached by Jesus. They often emphasize pacifism, treating others equally, living simply and telling the truth.[56]
Like Conservatives Friends, Liberal Friends reject religious symbolism and sacraments, such as water baptism and the Eucharist. While Liberal Friends recognize the potential of these outward forms for awakening experiences of the Inward Light of Christ, they are not part of their worship, and are unnecessary to authentic Christian spirituality.
The Bible remains central to most Liberal Friends' worship, and almost all meetings make the Holy Bible available in the meeting house, (often on a table in the centre of the room), which attendees may read privately or publicly during worship. However, Liberal Friends, decided that the Scriptures should give way to God's leading, if God leads them in a way that is contrary to the Holy Bible. Many Friends are also influenced by liberal Christian theologians, and modern Biblical criticism. They often adopt non-propositional Biblical hermeneutics, such as believing that the Holy Bible is an anthology of human authors' beliefs and feelings about God, rather than Holy Writ, and that multiple interpretations of the Scriptures are acceptable.
Liberal Friends believe that a corporate confession of faith would be an obstacle—both to authentic listening and to new insight. As a non-creedal form of Christianity, Liberal Quakerism is receptive to a wide range of religious faith understandings. Most Liberal Quaker Yearly Meetings publish a Faith and Practice, a book with a range of religious experiences of what it means to be a Friend in that Yearly Meeting.
Universalist[edit]
Main article: Quaker Universalist Fellowship
Universalist Friends affirm religious pluralism, that there are many different paths to God and that understandings of the divine reached through non-Christian religious experiences are as valid as Christian understandings. This group was founded in the late 1970s by John Linton. Linton had worshipped God with the Delhi Worship Group in India (an independent meeting not affiliated to any yearly meeting or wider Quaker group) with Christians, Muslims and Hindus worshipping together.[72] Following a move to Great Britain, he founded the Quaker Universalist Fellowship in 1978. Later his views spread to the US where the Quaker Universalist Fellowship was founded in 1983.[72] Most of the Friends who joined these two fellowships were Liberal Friends from Britain Yearly Meeting in the United Kingdom, and Liberal Friends from Friends General Conference in the United States. Interest in Quaker Universalism is low among Friends from other Yearly meetings. The views of the Universalists provoked controversy between themselves and Christian Quakers within Britain Yearly Meeting, and within Friends General Conference, during the 1980s. Despite the label, Quaker "Universalists" are not necessarily Christian Universalists, embracing the doctrine of universal reconciliation.
Non-theist[edit]
Main article: Nontheist Friend
These Friends have views similar to other post-Christian non-theists in other churches such as the Sea of Faith within the Anglican church. They are predominantly atheists, agnostics, and humanists who nevertheless value membership in a religious organization. The first organization for non-theist Friends was the Humanistic Society of Friends, founded in Los Angeles in 1939. This organization remained small and was absorbed into the American Humanist Association.[73] More recently, interest in non-theism resurfaced, particularly led by British Friend David Boulton, who founded the 40 member Nontheist Friends Network in 2011.[74] Non-theism is controversial, leading some Christian Quakers from within Britain Yearly Meeting to call for non-theists to be refused membership.[75] In one study of Friends in Britain Yearly Meeting, around 30% of Quakers had views that were described as non-theistic, agnostic, or atheist.[76][77] Another study of British Quakers, found that of the 727 members of the Religious Society of Friends who completed the survey, 75.1% said that they consider themselves to be Christian; 17.6% did not consider themselves Christian; and 7.3% of the members either did not answer or circled both answers.[78]:p.41 A further 22% of Quakers did not consider themselves to be a Christian, but fulfilled a definition of being a Christian in that they said that they devoutly followed the teachings and example of Jesus Christ.[78]:p.52 In the same survey 86.9% said that they believed in God.[78]
Practical theology[edit]



 In 1688, at this table in Germantown, Philadelphia, Quakers and Mennonites signed a common declaration denouncing slavery
Quakers bear witness or testify to their religious beliefs in their spiritual lives,[79] drawing on the James advice that faith by itself, if it is not accompanied by action, is dead.[80] This religious witness is rooted in their immediate experience of God and verified by the Bible, especially in Jesus Christ's life and teachings. They may bear witness in many ways, according to how they believe God is leading them. Although Quakers share how they relate to God and the world, mirroring Christian ethical codes, e.g. the Sermon on the Mount or the Sermon on the Plain, Friends argue that they feel personally moved by God rather than following an ethical code.
Some theologians classify Friends' religious witness into categories—known by some Friends as testimonies. These Friends believe these principles and practices testify to, witness to, or provide evidence for God's truth. No categorization is universally accepted.[81]
In East Africa, Friends teach peace and non-violence, simplicity, honesty, equality, humility, marriage and sexual ethics (defining marriage as lifelong between one man and one woman), sanctity of life (opposition to abortion), cultural conflicts and Christian life.[82]
In the United States, the acronym SPICES is often used (Simplicity, Peace, Integrity, Community, Equality and Stewardship). Rocky Mountain Yearly Meeting Friends put their faith in action through living their lives by the following principles: prayer, personal integrity, stewardship (which includes giving away minimum of 10% income and refraining from lotteries), marriage and family (lifelong commitment), regard for mind and body (refraining from certain amusements, propriety and modesty of dress, abstinence from alcohol, tobacco and drugs), peace and non-violence (including refusing to participate in war), abortion (opposition to abortion, practical ministry to women with unwanted pregnancy and promotion of adoption), human sexuality, the Christian and state (look to God for authority, not the government), capital punishment (find alternatives), human equality, women in ministry (recognising women and men have an equal part to play in ministry).[83]
In the UK, the acronym STEP or PEST is used (peace, equality, simplicity and truth). In his book Quaker Speak, British Friend Alastair Heron, lists the following ways in which British Friends testify to God:[84] Opposition to betting and gambling, capital punishment, conscription, hat honor (the largely historical practice of dipping one's hat toward social superiors), oaths, slavery, times and seasons, tithing and promotion of integrity (or truth), peace, penal reform, plain language, relief of suffering, simplicity, social order, Sunday observance, sustainability, temperance and moderation.
Calendar and church holidays[edit]
Quakers traditionally use numbers to denominate the names of the months and days of the week, something they call the plain calendar. This does not use names of calendar units derived from the names of pagan deities. The days begin with First Day (Sunday) and ends on Seventh Day (Saturday), and months run from First Month (January) to Twelfth Month (December). This is based on the terms used in the Bible: e.g., Jesus Christ's followers went to the tomb early on the First Day of the week.[85][86][87][88] The plain calendar emerged in the 17th century in England in the Puritan movement, but became closely identified with Friends by the end of the 1650s, and was commonly employed into the 20th century. It is less commonly encountered today. The term First Day School is commonly used, for what is called by most churches Sunday School.
In common with other Christian denominations derived from the 16th century Puritanism, many Friends do not observe religious festivals (e.g. Christmas, Lent, or Easter), but instead believe that Christ's birth, crucifixion, and resurrection, should be commemorated every day of the year. For example, many Quakers feel that fasting at Lent, but then eating in excess at other times of the year is hypocrisy and therefore many Quakers, rather than observing Lent, live a simple lifestyle all the year round (see Testimony of Simplicity). These practices are often referred to as the testimony against times and seasons.
Some Friends are non-Sabbatarians, holding that "every day is the Lord's day," and that what should be done on a First Day should be done every day of the week, although Meeting for Worship is usually held on a First Day, which has been advised since the first advice issued by elders in 1656.[89]
Worship[edit]
See also: Meeting for worship
Most groups of Quakers meet for regular worship. There are two main types of worship worldwide: programmed worship and waiting worship.
Programmed worship[edit]
See also: Friends United Meeting, Evangelical Friends Church International and Central Yearly Meeting of Friends



 West Mansfield Friends Church, Ohio, affiliated with the Evangelical Friends Church International
In programmed worship there is often a prepared Biblical message, which may be delivered by an individual with theological training from a Bible College. There may be hymns, a sermon, Bible readings, joint prayers and a period of silent worship. The worship resembles the church services of other Protestant denominations, although in most cases does not include any Eucharist service. A paid pastor may be responsible for pastoral care. Worship of this kind is celebrated by about 89% of Friends worldwide.[56](p5–6) It is found in many Yearly Meetings in Africa, Asia and parts of the US (central and southern), and is common in programmed meetings affiliated to Friends United Meeting, (who make up around 49% of worldwide membership[56](p5)), and evangelical meetings, including those affiliated to Evangelical Friends International, (who make up at least 40% of Friends worldwide[56](p5–6)). The religious event is sometimes called a Quaker meeting for worship or sometimes called a Friends church service. This religious tradition arose among Friends in the United States, in the 19th century, and in response to the many converts to Christian Quakerism during the national spiritual revival of the time. Friends meetings in Africa and Latin America were generally started by Orthodox Friends from programmed elements of the Society, therefore most African and Latin American Friends worship in a programmed style.
Some Friends also hold "Semi-Programmed" Worship, which brings programmed elements such as hymns and readings into an otherwise unprogrammed worship service.
Unprogrammed worship[edit]
See also: Conservative Friends, Friends General Conference, Britain Yearly Meeting and Beanite Quakerism



 The interior of an old meeting house in the United States
Unprogrammed worship (also known as waiting worship, "silent worship", or holy communion in the manner of Friends) is based on the practices of George Fox and the Early Friends, who based their religious beliefs and practices on their interpretation of how the early Christians worshipped God their Heavenly Father. Friends gather together in "expectant waiting upon God" to experience his still small voice leading them from within. There is no plan on how the meeting will proceed, and actual practice varies widely between Meetings and individual worship services. Friends believe that God plans what will happen, with his spirit leading people to speak. When a participant feels led to speak, he or she will stand and share a spoken message of ("vocal ministry") in front of others. When this happens, Quakers believe that the spirit of God is speaking through the speaker. After someone has spoken, it is generally considered good etiquette to allow a few minutes pass in silence before further vocal ministry is given. Sometimes a meeting is entirely silent, sometimes many speak. These meetings lasted for several hours in George Fox's day. Modern meetings are often limited to an hour, ending when two people (usually the elders) exchange the sign of peace by handshake. This handshake is often shared by the others. This style of worship is the norm in Great Britain, Ireland, the continent of Europe, Australia, New Zealand, Southern Africa, Canada, and parts of the United States (particularly yearly meetings associated with Friends General Conference and Beanite Quakerism)—constituting about 11%[56]:page 5 of Quakers. Those who worship in this style hold each person to be equal before God and capable of knowing the light of God directly. Anyone present may speak if they feel led to do so. Traditionally, Recorded Ministers were recognised for their particular gift in vocal ministry. This religious practice continues among Conservative Friends and Liberal Friends (e.g. New York Yearly Meeting[90]). Many meetings where Liberal Friends predominate abolished this religious practice. London Yearly Meeting of Friends abolished the acknowledging and recording of Recorded Ministers in 1924.
Governance and organization[edit]
Church government and polity[edit]



 Quaker Business Meeting in York
Governance and decision making is conducted at a special meeting for worship—often called a meeting for worship with a concern for business or meeting for worship for church affairs at which all members can attend, as in a Congregational church. Quakers consider this to be a form of worship, conducted in the manner of meeting for worship. They believe this is the gathering of believers who wait upon the Lord to discover God's will, believing that they are not making their own decisions. They seek to understand God's will for the religious community, via the actions of the Holy Spirit within the meeting.[91]
As in a meeting for worship, each member is expected to listen to God, and, if led by Him, stand up and contribute. In some business meetings, Friends wait for the clerk to acknowledge them before speaking. Direct replies to someone's contribution are not permitted, with an aim of seeking truth rather than of debating. A decision is reached when the meeting, as a whole, feels that the "way forward" has been discerned (also called "coming to unity"). There is no voting. On some occasions a single Friend delays a decision, because they feel the meeting is not following God's will. Because of this, many non-Friends, describe this as consensus decision-making; however Friends are instead determined to continue seeking God's will. It is assumed that if everyone is listening to God's spirit, the way forward will become clear.
International organization[edit]
Main article: Friends World Committee for Consultation
Friends World Committee for Consultation (FWCC) is the international Quaker organization that loosely unifies the different religious traditions of Quakers; FWCC brings together the largest variety of Friends in the world. Friends World Committee for Consultation is divided into four sections to represent different regions of the world: Africa, Asia West Pacific, Europe and Middle East, and the Americas.[citation needed]
Various organizations associated with Friends include a U.S. lobbying organization based in Washington, D.C. called the Friends Committee on National Legislation (FCNL); service organizations such as the American Friends Service Committee (AFSC), the Quaker United Nations Offices, Quaker Peace and Social Witness, Friends Committee on Scouting, the Quaker Peace Centre in Cape Town, South Africa, and the Alternatives to Violence Project.
Yearly meetings[edit]
Main article: Yearly Meeting
Quakers today are organized into independent and regional, national bodies called Yearly Meetings, which have often split from one another because of Christian doctrinal differences. Several associations unite Quakers who share similar religious beliefs — for example Evangelical Friends Church International unites evangelical Christian Friends;[92] Friends United Meeting unites Friends into "fellowships where Jesus Christ is known, loved, and obeyed as Teacher and Lord;"[93] and Friends General Conference links together Quakers that have non-creedal, liberal religious beliefs. Many Quaker Yearly Meetings, are also members of Friends World Committee for Consultation, an international fellowship of Yearly Meetings from different Quaker religious traditions.
Membership[edit]
A Friend is a member of a Yearly Meeting, usually beginning with membership in a local monthly meeting. Methods for acquiring membership vary; for example, in most Kenyan yearly meetings, attenders who wish to become members are required to take part in around two years of adult education, memorising key Bible passages, and learning about the history of orthodox Christianity, and of Christian Quakerism. Within Britain Yearly Meeting, membership is acquired through a process of peer review, where a potential member is visited by several members who present a report to the other members of the monthly meeting before a decision is reached.
Within some Friends Churches in the Evangelical Friends Church, in particular in Rwanda, Burundi, and parts of the USA, an adult believer's baptism by immersion in water, is optional. Within Liberal Friends, Conservative Friends, and Pastoral Friends Churches, Friends do not practice water baptism, Christening, or other initiation ceremonies to admit a new member or a newborn baby. Children are often welcomed into the meeting at their first attendance. Formerly, children born to Quaker parents automatically became members (sometimes called Birthright membership), but this is no longer the case in many areas. Some parents apply for membership on behalf of their children, while others allow the child to decide whether to become a member when they are ready, and older in age. Some meetings adopt a policy that children, some time after becoming young adults, must apply independently for membership.
Meetings for worship for specific tasks[edit]
Memorial services[edit]



 The Quaker testimony of simplicity extends to memorialisation as well. Founder George Fox is remembered with a simple grave marker.
Traditional Quaker memorial services are held as a form of worship and are known as memorial meetings. Friends gather for worship and offer remembrances about the deceased. In some Quaker religious traditions, the coffin or ashes are not present. Memorial meetings may be held many weeks after the death, which can enable wider attendance, and can also replace grief with spiritual reflection, and celebration of life to dominate. Memorial meetings can last over an hour, particularly if many people attend. Memorial services give everyone a chance to remember the lost individual in their own way, comforting those present, and re-affirming the love of the people in the wider community.[citation needed]
Marriage[edit]
Main article: Quaker wedding
A meeting for worship for the solemnisation of marriage in an unprogrammed Friends meeting is similar to any other unprogrammed Meeting for Worship.[94] The pair exchange vows before God and gathered witnesses, and the meeting returns to open worship. At the rise of meeting, the witnesses, including the youngest children, are asked to sign the wedding certificate as a record. In Great Britain, Quakers keep a separate record of the union and notify the General Register Office.
In the early days of the United States, there was doubt whether a marriage solemnized in that manner was entitled to legal recognition. Over the years, each state has set rules for the procedure. Most US states, (except Pennsylvania), expect the marriage document to be signed by a single officiant (a priest, rabbi, minister, Justice of the Peace, etc.). Quakers routinely modify the document to allow three or four Friends to sign as the officiant. Often, these are the members of a committee of ministry and oversight, who have helped the couple plan their marriage. Usually, a separate document containing their vows and the signatures of all present is kept by the couple, and often displayed prominently in their home.
In many Friends meetings, the couple meet with a clearness committee prior to the wedding. This committee's purpose is to discuss with the couple the many aspects of marriage and life as a couple. If the couple seems ready, the marriage is recommended to the meeting.
As in the wider society, there is a wide diversity of views on the issue of same-sex marriage, and Friends have varying views on the topic. Various Friends meetings around the world have voiced support for, and have recognised, same-sex marriages. In 1986, Hartford Friends Meeting in Connecticut, USA, reached the decision that "the Meeting recognizes a committed union in a celebration of marriage, under the care of the Meeting. The same loving care and consideration should be given to both homosexual and heterosexual applicants as outlined in Faith and Practice."[95] Since then, some other meetings of liberal and progressive Friends from Australia, Britain, New Zealand, parts of North America, and other countries have recognised marriage between partners of the same sex. In jurisdictions, where same-sex marriage is not recognised by the civil authorities, some meetings follow the practice of early Quakers in overseeing the union without reference to the state. There are also Friends who do not support same-sex marriage, and some Evangelical and Pastoral yearly meetings in the United States have issued public statements stating that homosexuality is a sin.[95]
National and international divisions and organization[edit]
Like many religious movements, the Religious Society of Friends has evolved, changed, and split into subgroups.
Quakerism started in England and Wales, and quickly spread to Ireland, the Netherlands,[15] Barbados[16] and North America. Today Kenya is, by far, the country with the most Quakers. Other countries with over 1,000 Quakers are Burundi, Bolivia, Cambodia, Canada, Guatemala, Ireland, Indonesia, Jamaica, Rwanda, Taiwan, Tanzania, Uganda, United Kingdom, and the United States.[96] Although the total number of Quakers is around 360,000 worldwide,[97] Quaker influence is concentrated in Philadelphia, Pennsylvania; Kaimosi, Kenya; Newberg, Oregon; Greenleaf, Idaho; Whittier, California; Richmond, Indiana; Friendswood, Texas; Birmingham, England; Ramallah, Palestine, and Greensboro, North Carolina.
Africa[edit]
Quakers in Africa (2007)[96]

Country
Number of Quakers

Burundi

12,000
South Africa

144
Congo (Republic of)

10
Kenya

133,825
Madagascar

16
Nigeria

16
Rwanda

3,234
Tanzania

3,100
Uganda

5,000
Main article: Religious Society of Friends in Africa
The highest concentration of Quakers is in Africa.[98] The Friends of East Africa were at one time part of a single East Africa Yearly Meeting, then the world's largest yearly meeting. Today, this region is served by several distinct yearly meetings. Most of these are affiliated with the Friends United Meeting, practice programmed worship and employ pastors. Friends meet in Rwanda and Burundi, as well as new work beginning in North Africa. Small unprogrammed meetings exist also in Botswana, Ghana, Lesotho, Namibia, Nigeria, South Africa and Zimbabwe.

Australia and New Zealand[edit]
Quakers in Australia and New Zealand (2007)[96]

Country
Number of Quakers

Australia

1,984
New Zealand

656
Friends in Australia and New Zealand follow the unprogrammed tradition, similar to Britain Yearly Meeting.
Considerable distances between the colonies and small numbers of Quakers meant that Australia Friends were dependent on London until the 20th century. The Society remained unprogrammed and is named Australia Yearly Meeting, with local organizations around seven Regional Meetings: Canberra (which extends into southern New South Wales), New South Wales, Queensland, South Australia (which extends into Northern Territory), Tasmania, Victoria, and Western Australia.[99] The Friends' School is found in Hobart. An annual meeting each January, is hosted by a different Regional Meeting over a seven-year cycle, with a Standing Committee each July or August. The Australia Yearly Meeting published This We Can Say: Australian Quaker Life, Faith and Thought, in 2003.
Meetings for worship in New Zealand started in Nelson in 1842, and in Auckland in 1885. The New Zealand Yearly Meeting, today consists of nine monthly meetings.[100] The Yearly Meeting published Quaker Faith and Practice in Aotearoa New Zealand, in 2003.

Asia[edit]
Quakers in Asia (2007)[96]

Country
Number of Quakers

Cambodia

2,500
China

95
India

712
Indonesia

3,000
Japan

135
Korea

12
Nepal

500
Philippines

850
Taiwan

3,200
Quaker meetings occur in India, Hong Kong, Korea, Philippines, Japan and Nepal.
India has four yearly meetings — the unprogrammed Mid-India Yearly Meeting, programmed Bhopal Yearly Meeting, and the Mahoba Yearly Meeting. Bundelkhand Yearly Meeting is an evangelical Friends Church affiliated to Evangelical Friends International. Other programmed and unprogrammed worship groups are not affiliated with any yearly meeting.
Evangelical Friends Churches exist in the Philippines and Nepal, and are affiliated with Evangelical Friends International.

Europe[edit]
Quakers in Europe (2007)[96]

Country
Number of Quakers

Belgium / Luxembourg

42
Britain

15,775
Croatia

2
Czech Republic

12
Denmark

29
Estonia

4
Finland

20
France

71
Georgia

13
Germany

338
Greece

3
Hungary / Romania / Albania

4,306
Ireland

1,591
Latvia

6
Lithuania

2
Netherlands

115
Norway

151
Russia

13
Spain

8
Sweden

100
Switzerland

104
In the United Kingdom, the predominantly liberal and unprogrammed Yearly Meeting of the Religious Society of Friends (Quakers) in Britain, has 478 local meetings,[101] and a total of 14,260 adult members,[101] and an additional 8,560 non-member adults who attend worship[101] and 2,251 children.[101] The number has declined steadily since the mid-20th century.[101] Programmed meetings occur, including in Wem[102] and London.[103] Small groups of Conservative Friends meet in Ripley and Greenwich in England, and Arbroath in Scotland,[104] who follow Ohio Yearly Meeting's Book of Discipline.[105]
Evangelical Friends Central Europe Yearly Meeting has 4,306 members[96] across six nations,[106] including Albania, Hungary and Romania.[96]
Ireland Yearly Meeting is unprogrammed and is more conservative than Britain Yearly Meeting. They have 1,591 members[96] in 28 meetings[107] across the Republic of Ireland, and in Northern Ireland.
German Yearly Meeting is unprogrammed and liberal, and has 338 members,[96] worshipping in 31 meetings, in Germany and in Austria.
Small groups of Friends in Belgium, Luxembourg, Croatia, Czech Republic, Denmark, Estonia, Finland, France, Georgia, Greece, Italy, Kyrgyzstan, Latvia, Lebanon, Palestine, Lithuania, Netherlands, Norway, Portugal, Russia, Spain, Sweden, and Switzerland, attend meetings for worship there.[96]

Middle East[edit]
Quakers in the Middle East(2007)[96]

Country
Number of Quakers

Lebanon / Palestine

60
Middle East Yearly Meeting has meetings in Lebanon and Palestine. There has been an active and vibrant Palestinian Quaker community in Ramallah since the late 1800’s. In 1910 this community built the Ramallah Friends Meetinghouse and later added another building that was used for community outreach.
The Ramallah Friends Meeting has always played a vital role in the community. In 1948 the buildings and grounds became the home to many Palestinian refugees. Throughout the years, the members of the Ramallah Friends Meeting organized numerous community programs such as the Children’s Play Center, the First Day School, and women’s activities.
By the early 1990’s the Meetinghouse and Annex, which housed meeting rooms and bathroom facilities, fell into disrepair as a result of damage inflicted by time and impact of conflict. So serious was the deterioration of the meetinghouse that by the middle 1990’s it was impossible to use the building at all.
A further blow to the Friends and the wider Palestinian community was the high level of emigration brought on by the economic situation and the hardships arising from the continuing Israeli military occupation. The Meetinghouse, which had served as a place of worship for the Friends in Ramallah could no longer be used as such and the Annex could no longer be used for community outreach.
In 2002 a committee consisting of members of the Religious Society of Friends in the US and the Clerk of the Ramallah Meeting began to raise funds for the renovations of the buildings and grounds of the Meetinghouse. By November, 2004 the renovations were complete, and on March 6, 2005, exactly 95 years to the day after the dedication, the Meetinghouse and Annex were rededicated as a Quaker and community resource.
Friends meet every Sunday morning at 10:30 a.m. for unprogrammed Meeting for Worship. Everyone is welcome to attend.

North and South America[edit]
Quakers in the Americas (2007)[96]

Country
Number of Quakers

Bolivia

33,000
Canada

1,216
Chile

15
Colombia

8
Costa Rica

72
Cuba

535
El Salvador

472
Guatemala

20,730
Honduras

2,000
Jamaica

330
Mexico

861
Peru

1,700
United States

86,837
Quakers can be found throughout Canada. Some of the largest concentrations are in Southern Ontario.[citation needed]
Friends in the United States have diverse worship styles and differences of theology, vocabulary, and practice.
A local congregation in the unprogrammed tradition is called a meeting, or a monthly meeting (e.g., Smalltown Meeting or Smalltown Monthly Meeting). The reference to "monthly" is because the meeting meets monthly to conduct the group's business. Most "monthly meetings" meet for worship at least once a week; some meetings have several worship meetings during the week. In programmed traditions, local congregations are often referred to as "Friends Churches."
Monthly meetings are often part of a regional group called a quarterly meeting, which is usually part of an even larger group called a yearly meeting; with the adjectives "quarterly" and "yearly" referring specifically to the frequency of meetings for worship with a concern for business.
Some yearly meetings belong to larger organizations to help maintain order and communication within the Society. The three chief ones are Friends General Conference (FGC), Friends United Meeting (FUM), and Evangelical Friends Church International (EFCI). In all three groups, most member organizations, though not necessarily members are from the United States. FGC is theologically the most liberal of the three groups, while EFCI is the most evangelical. FUM is the largest. Friends United Meeting was originally known as "Five Years Meeting." Some monthly meetings belong to more than one larger organization, while others are fully independent.

Relations with other churches and faiths[edit]
Ecumenical relations[edit]
Many Quakers prior to the 20th century, considered the Religious Society of Friends to be a Christian movement, but did not feel that their religious faith fit within the categories of Catholic, Orthodox, or Protestant.[108] Many Conservative Friends, while fully seeing themselves as orthodox Christians, choose to remain separate from other Christian groups.
Many Friends in Liberal Friends' meetings are actively involved in the ecumenical movement, often working closely with other Mainline Protestant and liberal Christian churches, with whom they share common religious ground. A concern for peace and social justice often brings Friends together with other Christian churches and other Christian groups. Some Liberal Quaker yearly meetings are members of ecumenical pan-Christian organizations, which include Protestant, Orthodox, and Anglican churches — for example Philadelphia Yearly Meeting is a member of the National Council of Churches.[109] Britain Yearly Meeting is a member of Churches Together in Britain and Ireland, and Friends General Conference is a member of the World Council of Churches.[110]
Guerneyite Friends would typically see themselves as part of an orthodox Christian movement and work closely with other Christian groups. Friends United Meeting (the international organization of Gurneyite yearly meetings) is a member of the National Council of Churches[109] and the World Council of Churches,[110] which are pan-Christian organizations, which include Protestant, Orthodox, and Anglican churches.
Evangelical Friends work closely with other evangelical churches from other Christian traditions. The North American branch of Evangelical Friends Church International is a member church of the National Association of Evangelicals. Evangelical Friends tend to be less involved with non-evangelical churches and are not members of the World Council of Churches or National Council of Churches.
The majority of other Christian groups recognize Friends among their fellow-Christians.[111] Some people who attend Quaker Meetings assume that Quakers are not Christians, when they do not hear overtly Christian language during the meeting for worship.[112]
Relations with other faiths[edit]
Relationships between Quakers and non-Christians vary considerably, according to sect, geography, and history.
Early Quakers distanced themselves from practices that they saw as pagan, such as by refusing to use the usual names of days of the week, since they derive from names of pagan deities.[113] They refused to celebrate Christmas because they believed it was based on pagan festivities.[114]
Early Friends attempted to convert adherents of other world religions to Christianity. For example, George Fox wrote a number of open letters to Jews and Muslims, in which he encouraged them to turn to Jesus Christ as the only path to salvation (e.g. A Visitation to the Jews,[115] To the Great Turk and King of Algiers in Algeria, and all that are under his authority, to read this over, which concerns their salvation[116][117] and To the Great Turk and King of Algiers in Algeria.[118] Mary Fisher attempted to convert the Muslim Mehmed IV (the Sultan of the Ottoman Empire) in 1658.
In 1870, Richard Price Hallowell argued that the logical extension of Christian Quakerism is a universal Church, which demands a religion which embraces Jew, Pagan and Christian, and which cannot be limited by the dogmas of one or the other.[119]
Since the late 20th century, some attenders at Liberal Quaker Meetings have actively identified with world faiths other than Christianity, such as Judaism, Islam,[120] Buddhism[121] and Paganism.
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57.Jump up ^ "Isaac Penington to Thomas Walmsley (1670)". Quaker Heritage Press. Retrieved 2010-05-02.
58.Jump up ^ Fox, George. "Letter to the Governor of Barbadoes".
59.Jump up ^ Barclay, Robert (1678). An Apology for the True Christian Divinity.
60.Jump up ^ Barclay, Robert (1690). A Catechism and Confession of Faith.
61.Jump up ^ The Testimony of the Society of Friends on the Continent of America. New York: Richard and George S Wood. 1830.
62.Jump up ^ "Richmond Declaration of Faith". QuakerInfo.com.
63.Jump up ^ "Essential Truths". QuakerInfo.com.
64.^ Jump up to: a b c "Quaker Finder". Friends General Conference. Retrieved 2009-07-26.
65.Jump up ^ anonymous. "A short history of Conservative Friends".
66.Jump up ^ http://fwccamericas.org/find_friends/stats_by_country.shtml
67.^ Jump up to: a b Evangelical Friends Church International. "Friends Beliefs".
68.Jump up ^ "Evangelical Friends Church International".
69.Jump up ^ "Quaker Life – Local Meeting Directory". fum.org. Friends United Meeting. 2012-01. Retrieved 2014-08-25. Check date values in: |date= (help)
70.Jump up ^ Central Yearly Meeting of Friends. "About Us".
71.Jump up ^ al.], Margery Post Abbott ... [et. Historical Dictionary of the Friends (Quakers) (2nd ed. ed.). Lanham, MD: Scarecrow Press. pp. 327–328. ISBN 0-8108-7088-6.
72.^ Jump up to: a b Rickermann, Sally (2007). "Quaker Universalist Fellowship: Its History". Journal of the Quaker Universalist Fellowship (46).
73.Jump up ^ Cresson, Os. "Roots and Flowers of Quaker Nontheism".
74.Jump up ^ "New Nontheist Friends Network in Britain". nontheistfriends.org.
75.Jump up ^ Heathfield, D (27 May 2011). "Non-theist Friends Network". The Friend 169 (21).
76.Jump up ^ Dandelion, Pink. A Sociological Analysis of the Theology of Quakers: The Silent Revolution, Edwin Mellen Press, Lewiston NY,1996.
77.Jump up ^ Heron, Alistair Caring Conviction Commitment: Dilemmas of Quaker membership today, Quaker Home Service, London 1992
78.^ Jump up to: a b c Mellor, Katherine (2009). Christian Belief in the Religious Society of Friends (Quakers): a Response to the Claim That British Friends Are Post-Christian (A dissertation submitted to The University of Birmingham For the degree of Master of Philosophy) (PDF). University of Birmingham.(pp. 39–40)
79.Jump up ^ Testimonies Committee of Quaker Peace and Social Witness (2005). Living What We Believe: Quaker Testimonies: a way of living faithfully (leaflet).
80.Jump up ^ James 2:17
81.Jump up ^ "Quaker Testimonies leaflet" (PDF). Britain Yearly Meeting.
82.Jump up ^ Friends United Meeting in East Africa (2002) Christian Faith and Practice in the Friends Church.
83.Jump up ^ Rocky Mountain Yearly Meeting of the Friends Church (1997) The Faith and Practice http://www.rmym.org/Faith_And_Practice_Print.php
84.Jump up ^ Heron, Alastair (2008). Quaker Speak.
85.Jump up ^ Mark 16:2
86.Jump up ^ Luke 24:1
87.Jump up ^ John 20:1
88.Jump up ^ John 20:19
89.Jump up ^ Dewsbury, William; Farnworth, Richard. "The Epistle from the Elders at Balby, 1656".
90.Jump up ^ New York Yearly Meeting. "Formal Guidelines from New York Yearly Meeting's Faith and Practice".
91.Jump up ^ "Guide to Quaker Business Meetings". Quakers in Scotland.
92.Jump up ^ "Friends Beliefs". Evangelical Friends Church International.
93.Jump up ^ "Friends United Meeting". Retrieved November 2012.
94.Jump up ^ Britain Yearly Meeting (1999). Quaker faith & practice (3rd ed.). London: Yearly Meeting of the Religious Society of Friends (Quakers) in Britain. ISBN 0-85245-306-X.
95.^ Jump up to: a b The Society Of Friends (Quakers) And Homosexuality
96.^ Jump up to: a b c d e f g h i j k l Friends World Committee for Consultation (2007) 'Finding Quakers around the World http://www.fwccamericas.org/publications/images/fwcc_map_2007_sm.gif
97.Jump up ^ "FWCC's map of quaker meetings and churches". Fwccworld.org. Retrieved 2010-05-02.
98.Jump up ^ 43 percent of Quakers worldwide are found in Africa, versus 30 percent in North America, 17 percent in Latin America, and the Caribbean, 6 percent in Europe, and 4 percent in Asia/West Pacific. See Quaker Information Center.
99.Jump up ^ list of Australian Quaker Regional Meetings
100.Jump up ^ [2]
101.^ Jump up to: a b c d e Yearly Meeting of the Religious Society of Friends (Quakers) in Britain. "Tabular Statement as at 31 xii 2010" (PDF).
102.Jump up ^ Wem Quaker Meeting. "Meeting Style – Wem Quaker Meeting".
103.Jump up ^ "NW London Quakers – Friends House Meeting".
104.Jump up ^ "Ripley Quaker Meeting".
105.Jump up ^ "News and Events". Ripley Christian Quakers. Retrieved 2010-05-02.
106.Jump up ^ Evangelical Friends Church International. "Europe".
107.Jump up ^ Ireland Yearly Meeting. "Quakers in Ireland,".
108.Jump up ^ "Quakers—The Religious Society of Friends.". BBC.
109.^ Jump up to: a b "Members of the National Council of Churches". Ncccusa.org. Retrieved 2011-11-14.
110.^ Jump up to: a b "Friends (Quakers)". Oikoumene.org. Retrieved 2011-11-14.
111.Jump up ^ "Quakers – the Religious Society of Friends". Bbc.co.uk. Retrieved 2011-11-14.
112.Jump up ^ "If Quakers were more Christian". Guardian. 2008-07-16. Retrieved 2011-11-14.
113.Jump up ^ Yount, David (2007). How the Quakers invented America. Rowman & Littlefield Publishers Inc. p. 11. ISBN 0-7425-5833-9.
114.Jump up ^ Frost, Jerry William (1968). The Quaker family in colonial America: a social history of the Society of Friends, Volume 2. Madison, Wisconsin: University of Wisconsin. p. 436.
115.Jump up ^ Fox, George. "A Visitation To The Jews. From Them Whom The Lord Hath Visited From On High, Among Whom He Hath Performed His Promise Made To Abraham, Isaac, And Jacob. The Mighty Day Of The Lord Is Come, And Coming, Who Dwells Not In Temples Made With Hands, Nor Is He Worshipped With Men's Hands, But In The Spirit, From Whom The Scripture Was Given Forth". Works of George Fox.
116.Jump up ^ Fox, George (1821). "To the Great Turk and King of Algiers in Algeria, and all that are under his Authority, to read this over, which concerns their Salvation". The Works of George Fox: Gospel truth demonstrated, in a collection of doctrinal books, given forth by that faithful minister of Jesus Christ, George Fox: containing principles essential to Christianity and salvation, held among the people called Quakers. Marcus T. C. Gould. pp. 216–221.
117.Jump up ^ Fox, George. To the Great Turk and King of Algiers in Algeria, And All That Are Under His Authority, To Read This Over, Which Concerns Their Salvation (in: "Works of George Fox" (volume 4).
118.Jump up ^ Fox, George. "To The Great Turk And King At Algiers in Algeria". Works of George Fox (volume 6).
119.Jump up ^ Richard Price Hollowell (1870). The Quakers in New England: An Essay. Merrihew & Son, Printers. p. 26.
120.Jump up ^ Brett Miller-White (2004) The Journeyman – The Making of a Muslim Quaker Quaker Theology, 10
121.Jump up ^ Valerie Brown (2006) The Mindful Quaker
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Further reading[edit]
Vogel, Karen Anna. Christmas Union: Quaker Abolitionists of Chester County, PA. Murray Pura's Cry of Freedom Series, Volume 5.
Abbott, Margery; Chijioke, Mary Ellen; Dandelion, Pink; Oliver, John William, ed. (June 2003). Historical Dictionary of The Friends (Quakers). Scarecrow Press. ISBN 978-0-8108-4483-4.
Bacon, Margaret Hope (April 2000). The Quiet Rebels: The Story of the Quakers in America. Pendle Hill Publications. p. 249. ISBN 978-0-87574-935-8.
Bacon, Margaret Hope. "Quakers and Colonization" Quaker History. 95 (Spring 2006), 26–43.
Barbour, Hugh; Frost, J. William. The Quakers. (1988), 412pp; historical survey, including many capsule biographies online edition
Barbour, Hugh (October 1985). The Quakers in Puritan England. Friends United Press. p. 272. ISBN 978-0-913408-87-2.
Benjamin, Philip. Philadelphia Quakers in an Age of Industrialism, 1870–1920. (1976),
Bill, J. Brent, Holy Silence: The Gift of Quaker Spirituality. ISBN 1-55725-420-6
Boulton, David (ed.) 2006. Godless for God's Sake: Nontheism in Contemporary Quakerism. Dales Historical Monographs. ISBN 0-9511578-6-8
Birkel, Michael L., Silence and Witness: The Quaker Tradition. ISBN 1-57075-518-3 (in the UK, ISBN 0-232-52448-3)
Braithwaite, William C. The Beginnings of Quakerism. (1912); revised by Henry J. Cadbury (1955) online edition
Braithwaite, William C. Second Period of Quakerism. (1919); revised by Henry Cadbury (1961), covers 1660 to 1720s in Britain
Brinton, Howard H., Friends for 350 Years. ISBN 0-87574-903-8
Brock, Peter. Pioneers of the Peaceable Kingdom. (1968), on Peace Testimony from the 1650s to 1900.
Bronner, Edwin B. William Penn's Holy Experiment. (1962)
Burnet, G. B., Story of Quakerism in Scotland. The Lutterworth Press 2007, Cambridge. ISBN 978-0-7188-9176-3
Connerley, Jennifer. Friendly Americans: Representing Quakers in the United States, 1850–1920. PhD dissertation U. of North Carolina, Chapel Hill 2006. 277 pp. Citation: DAI 2006 67(2): 600-A. DA3207363 online at ProQuest Dissertations & Theses
Cooper, Wilmer A., A Living Faith: An Historical and Comparative Study of Quaker Beliefs. 2nd ed. ISBN 0-944350-53-4
Crothers, A. Glenn. Quakers Living in the Lion's Mouth: The Society of Friends in Northern Virginia, 1730–1865. Gainesville, FL: University Press of Florida, 2012.
Dandelion, Pink, A Sociological Analysis of the Theology of the Quakers: The Silent Revolution. (Lewiston, NY: Edwin Mellen Press, 1996) ISBN 0-7734-8807-3
Dandelion, Pink, The Quakers: A Very Short Introduction. ISBN 978-0-19-920679-7
Davies, Adrian. The Quakers in English Society, 1655–1725. (2000). 261 pp.
Doherty, Robert. The Hicksite Separation. (1967), uses the new social history to inquire who joined which side
Dunn, Mary Maples. William Penn: Politics and Conscience. (1967)
Frost, J. William. The Quaker Family in Colonial America: A Portrait of the Society of Friends. (1973), emphasis on social structure and family life
Frost, J. William. "The Origins of the Quaker Crusade against Slavery: A Review of Recent Literature," Quaker History'.' 67 (1978): 42–58,
Fryer, Jonathan (Ed.), George Fox and the Children of the Light. (London: Kyle Cathie, 1991) ISBN 1-85626-024-0
Gillman, Harvey, A Light that is Shining: Introduction to the Quakers. ISBN 0-85245-213-6
Gorman, George H., Introducing Quakers. (3rd revised reprint) (London: Quaker Home Service, 1981) ISBN 0-85245-005-2
Guiton, Gerard, The Growth and Development of Quaker Testimony. ISBN 0-7734-6002-0
Hamm, Thomas. The Quakers in America. (2003). 293 pp., strong analysis of current situation, with brief history
Hamm, Thomas. The Transformation of American Quakerism: Orthodox Friends, 1800–1907. (1988), looks at the impact of the Holiness movement on the Orthodox faction
Hamm, Thomas D. Earlham College: A History, 1847–1997. (1997). 448 pp.
Hatton, Jean. Betsy: The Dramatic Biography of Prison Reformer Elizabeth Fry (2005) ISBN 1-85424-705-0 and ISBN 0-8254-6092-1
Hatton, Jean. George Fox: Founder of the Quakers (2007) ISBN 1854247530 and ISBN 978-0-8254-6106-4.
Hubbard, Geoffrey, Quaker by Convincement. ISBN 0-85245-189-X and ISBN 0-14-021663-4
Illick, Joseph E. Colonial Pennsylvania: A History. 1976. online edition
Ingle, H. Larry, First Among Friends: George Fox and the Creation of Quakerism. ISBN 0-19-507803-9 and ISBN 0-19-510117-0
Ingle, H. Larry, Quakers in Conflict: The Hicksite Reformation. ISBN 0-87574-926-7
James, Sydney. A People among Peoples: Quaker Benevolence in Eighteenth-Century America. (1963), a broad ranging study that remains the best history in America before 1800
Jones, Rufus M., Amelia M. Gummere and Isaac Sharpless. Quakers in the American Colonies. (1911), history to 1775 online edition
Jones, Rufus M. Later Periods of Quakerism. 2 vols. (1921), covers England and America until World War I.
Jones, Rufus M. The Story of George Fox. (1919) 169 pages online edition
Jones, Rufus M. A Service of Love in War Time: American Friends Relief Work in Europe, 1917–1919. (1922) online edition
Jordan, Ryan. "The Dilemma of Quaker Pacifism in a Slaveholding Republic, 1833–1865," Civil War History. Vol. 53, 2007 online edition
Jordan, Ryan. Slavery and the Meetinghouse: The Quakers and the Abolitionist Dilemma, 1820–1865. (2007) 191 pp.
Kennedy, Thomas C. British Quakerism, 1860–1920: The Transformation of a Religious Community. (2001). 477 pp.
Larson, Rebecca. Daughters of Light: Quaker Women Preaching and Prophesying in the Colonies and Abroad, 1700–1775. (1999). 399 pp.
LeShana, James David. "'Heavenly Plantations': Quakers in Colonial North Carolina." PhD dissertation: U. of California, Riverside 1998. 362 pp. DAI 2000 61(5): 2005-A. DA9974014 Fulltext: ProQuest Dissertations & Theses
Minear, Mark., Richmond, 1887: A Quaker Drama Unfolds ISBN (0913408980) ISBN (9780913408988)
Moore, Rosemary, The Light in Their Consciences: The Early Quakers in Britain 1646–1666. (2000) 314 pp. ISBN 0-271-01989-1
Moretta, John A., William Penn and the Quaker Legacy. ISBN 0-321-16392-3
Mullet, Michael, editor, New Light on George Fox. ISBN 1-85072-142-4
Nash, Gary. Quakers and Politics: Pennsylvania, 1680–1726. (1968)
Punshon, John, Portrait in Grey : A Short History of the Quakers. (2nd ed.) (London: Quaker Books, 2006) ISBN 0-85245-399-X
Rasmussen, Ane Marie Bak. A History of the Quaker Movement in Africa. (1994). 168 pp.
Russell, Elbert. The History of Quakerism. (1942). online edition
Smuck, Harold. Friends in East Africa. (Richmond, Indiana: 1987)
Steere, Douglas. 1967. On Being Present Where You Are. Wallingford, Pa: Pendle Hill Pamphlet No. 151.
Tolles, Frederick B. Meeting House and Counting House. (1948), on Quaker businessmen in colonial Philadelphia
Tolles, Frederick B. Quakers and the Atlantic Culture. (1960)
Trueblood, D. Elton The People Called Quakers. (1966)
Vlach, John Michael. "Quaker Tradition and the Paintings of Edward Hicks: A Strategy for the Study of Folk Art," Journal of American Folklore. Vol. 94, 1981 online edition
Walvin, James. The Quakers: Money and Morals. (1997). 243 pp.
Yarrow, Clarence H. The Quaker Experience in International Conciliation. (1979), for post-1945
Primary sources[edit]
Bill, J. Brent, Imagination and Spirit: A Contemporary Quaker Reader. ISBN 0-944350-61-5
Gummere, Amelia, ed. The Journal and Essays of John Woolman. (1922) online edition
Jones, Rufus M., ed. The Journal of George Fox: An Autobiography. online edition
Mott, Lucretia Coffin. Selected Letters of Lucretia Coffin Mott. edited by Beverly Wilson Palmer, U. of Illinois Press, 2002. 580 pp
Smith, Robert Lawrence, A Quaker Book of Wisdom. ISBN 0-688-17233-4
West, Jessamyn, editor. The Quaker Reader. (1962) ISBN 0-87574-916-X collection of essays by Fox, Penn and other notable Quakers
Children's books[edit]
De Angeli, Marguerite. Thee, Hannah! ISBN 0-8361-9106-4.
Milhous, Katherine The Egg Tree. ISBN 978-0-689-71568-6.
Appolonia's Valentine. ISBN 978-0-684-92306-2.
Turkle, Brinton The Adventures of Obadiah. ISBN 0-670-10614-3.
Obadiah the Bold. ISBN 1-893103-19-6.
Rachel and Obadiah. ISBN 1-893103-18-8.
Thy Friend, Obadiah. ISBN 0-14-050393-5.

External links[edit]

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Digital Quaker Collection: – a list of Christian Quaker literature
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Works by or about Society of Friends at Internet Archive


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Quakers

From Wikipedia, the free encyclopedia

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"Quaker" redirects here. For other uses, see Quaker (disambiguation).
"Society of Friends" redirects here. For the Greek movement for independence, see Filiki Eteria.





 It has been suggested that Quaker music be merged into this article. (Discuss) Proposed since April 2015.

Religious Society of Friends
Quaker Star
Symbol used by Friends' service organizations since the late 19th century

Classification
Protestant
Theology
Variable; depends on meeting
Polity
Congregational
Distinct fellowships
Friends World Committee for Consultation
Associations
Friends United Meeting, Evangelical Friends International, Central Yearly Meeting of Friends, Conservative Friends, Friends General Conference, Beanite Quakerism
Founder
George Fox
Origin
Mid-17th century
 England
Separated from
Church of England
Separations
Shakers[1]



 Heritage-listed Quaker meeting house, Sydney, Australia
Quakers (or Friends, as they refer to themselves) are members of a family of religious movements collectively known as the Religious Society of Friends. The central unifying doctrine of these movements is the priesthood of all believers,[2][3] a doctrine derived from a verse in the New Testament, 1 Peter 2:9.[4] Many Friends view themselves as members of a Christian denomination. They include those with evangelical, holiness, liberal, and traditional conservative Quaker understandings of Christianity. Unlike many other groups that emerged within Christianity, the Religious Society of Friends has actively tried to avoid creeds and hierarchical structures.[5] As of 2007 there were approximately 359,000 adult members of Quaker meetings in the world.[6]
Today, slightly less than half of Friends worldwide practice programmed worship[7]—that is, worship with singing and a prepared message from the Bible, often coordinated by a pastor. Around 11% of Friends[8] practice waiting worship (also known as unprogrammed worship)—that is worship where the order of service is not planned in advance, which is predominantly silent, and which may include unprepared vocal ministry from anyone present, so long as it is credible to those assembled that the speaker is moved to speak by God. Some meetings of both styles have Recorded Ministers in their meetings—these are Friends who have been recognised for their gift of vocal ministry.[9]
The first Quakers lived in mid-17th century England. The movement arose from the Legatine-Arians and other dissenting Protestant groups, breaking away from the established Church of England. The Quakers, especially the ones known as the Valiant Sixty, attempted to convert others to their understanding of Christianity, traveling both throughout Great Britain and overseas, preaching the gospel of Jesus Christ. Some of these early Quaker ministers were women.[10] They based their message on the religious belief that "Christ has come to teach his people himself," stressing the importance of a direct relationship with God through Jesus Christ, and a direct religious belief in the universal priesthood of all believers.[11] They emphasized a personal and direct religious experience of Christ, acquired through both direct religious experience and the reading and studying of the Bible.[12] Quakers focused their private life on developing behavior and speech reflecting emotional purity and the light of God.[13]
In the past, Quakers were known for their use of thou as an ordinary pronoun, refusal to participate in war, plain dress, refusal to swear oaths, opposition to slavery, and teetotalism—the opposition to alcohol. Some Quakers have founded banks and financial institutions including Barclays, Lloyds, and Friends Provident; manufacturing companies including Clarks, Cadbury, Rowntree, and Fry's; and philanthropic efforts, including abolition, prison reform, and social justice projects.


Contents  [hide]
1 History 1.1 Beginnings in England
1.2 Immigration to North America
1.3 Quietism
1.4 Splits 1.4.1 Hicksite–Orthodox split
1.4.2 Beaconite controversy
1.4.3 Rise of Gurneyite Quakerism, and the Gurneyite–Conservative split
1.5 Richmond Declaration
1.6 Missions to Asia and Africa
1.7 Theory of evolution
1.8 Quaker Renaissance
1.9 Conscientious objection
1.10 Formation of Friends World Committee for Consultation
1.11 Evangelical Friends
1.12 Role of women
1.13 Friends in business
1.14 Friends in education
1.15 Friends and slavery
2 Theology 2.1 Conservative
2.2 Evangelical
2.3 Gurneyite
2.4 Holiness
2.5 Liberal
2.6 Universalist
2.7 Non-theist
3 Practical theology 3.1 Calendar and church holidays
4 Worship 4.1 Programmed worship
4.2 Unprogrammed worship
5 Governance and organization 5.1 Church government and polity
5.2 International organization
5.3 Yearly meetings
5.4 Membership
6 Meetings for worship for specific tasks 6.1 Memorial services
6.2 Marriage
7 National and international divisions and organization 7.1 Africa
7.2 Australia and New Zealand
7.3 Asia
7.4 Europe
7.5 Middle East
7.6 North and South America
8 Relations with other churches and faiths 8.1 Ecumenical relations
8.2 Relations with other faiths
9 References
10 Further reading 10.1 Primary sources
10.2 Children's books
11 External links

History[edit]
Main article: History of the Religious Society of Friends
Beginnings in England[edit]



James Nayler, a prominent Quaker leader, being pilloried and whipped
During and after the English Civil War (1642–1651) many dissenting Christian groups emerged, including the Seekers and others. A young man named George Fox was dissatisfied by the teachings of the Church of England and non-conformists. He had a revelation that there is one, even, Christ Jesus, who can speak to thy condition,[14] and became convinced that it was possible to have a direct experience of Christ without the aid of an ordained clergy. He had a vision on Pendle Hill in Lancashire, England, in which he believed that "the Lord let me see in what places he had a great people to be gathered".[14] Following this he travelled around England, the Netherlands,[15] and Barbados[16] preaching and teaching them with the aim of converting them to his faith. The central theme of his Gospel message was that Christ has come to teach his people himself.[14] His followers considered themselves to be the restoration of the true Christian church, after centuries of apostasy in the churches in England.
In 1650, Fox was brought before the magistrates Gervase Bennet and Nathaniel Barton, on a charge of religious blasphemy. According to George Fox's autobiography, Bennet "was the first person that called us Quakers, because I bade them tremble at the word of the Lord".[14] It is thought that George Fox was referring to Isaiah 66:2[17] or Ezra 9:4[18]. Thus, the name Quaker began as a way of ridiculing George Fox's admonition, but became widely accepted and is used by some Quakers.[19] Quakers also described themselves using terms such as true Christianity, Saints, Children of the Light, and Friends of the Truth, reflecting terms used in the New Testament by members of the early Christian church.
Quakerism gained a considerable following in England and Wales, and the numbers increased to a peak of 60,000 in England and Wales by 1680[20] (1.15% of the population of England and Wales).[20] However the dominant discourse of Protestantism viewed the Quakers as a blasphemous challenge to social and political order,[21] leading to official persecution in England and Wales under the Quaker Act 1662 and the Conventicle Act 1664. This was relaxed after the Declaration of Indulgence (1687–1688) and stopped under the Act of Toleration 1689.
One modern view of Quakerism at this time was that the relationship with Christ was encouraged through spiritualization of human relations, and "the redefinition of the Quakers as a holy tribe, 'the family and household of God'".[22] Together with Margaret Fell, the wife of Thomas Fell, who was the vice-chancellor of the Duchy of Lancaster and a pre-eminent judge, Fox developed new conceptions of family and community that emphasized "holy conversation": speech and behavior that reflected piety, faith, and love.[23] With the restructuring of the family and household came new roles for women; Fox and Fell viewed the Quaker mother as essential to developing "holy conversation" in her children and husband.[22] Quaker women were also responsible for the spirituality of the larger community, coming together in "meetings" that regulated marriage and domestic behavior.[24]
Immigration to North America[edit]



 William Penn, the founder of Pennsylvania, as a young man
The persecution of Quakers in North America began as early as 1662, when Puritan Richard Waldron of Dover, New Hampshire tortured three Quaker women.[25]
In search of economic opportunities and a more tolerant environment in which to build communities of "holy conversation," some Friends immigrated to what is now the Northeastern region of the United States in the early 1680s.[26]
While in some areas like New England they continued to experience persecution, they were able to establish thriving communities in the Delaware Valley. The only two colonies that tolerated Quakers at this time were Rhode Island and Pennsylvania, where Quakers established themselves politically. In Rhode Island, 36 governors in the first 100 years were Quakers. Pennsylvania was established by affluent Quaker William Penn in 1682, and as an American state run under Quaker principles. William Penn signed a peace treaty with Tammany, leader of the Delaware tribe,[27] and other treaties between Quakers and native Americans followed.
Quietism[edit]
Early Quakerism tolerated boisterous behavior that challenged conventional etiquette, but by 1700, while they continued to encourage spontaneity of expression, they no longer supported disruptive and unruly behavior.[28] During the 18th century, Quakers entered the Quietist period in the history of their church, and they became more inward looking spiritually and less active in converting others. Marrying outside the Society was outlawed. Numbers dwindled, dropping to 19,800 in England and Wales by 1800 (0.21% of population),[20] and 13,859 by 1860 (0.07% of population).[20] The formal name "Religious Society of Friends", dates from this period, and was probably derived from the appellations "Friends of the Light" and "Friends of the Truth".[citation needed] Louis de Jaucourt, in Diderot's Encyclopedie attributed Quietism to Eastern influence stating, "The Brahmins push apathy or indifference to an extreme, to which they tie all holiness; saying that it was necessary to become a stone or statue in order to acquire perfection. It is, they say, the deepest sleep of the spirit, letting all energy rest, this continual suspension of the senses, which leads to man’s happiness and makes him alike unto the god Fo."[29]
Divisions of the Religious Society of Friends


Orthodox


Wilburite
Conservative
Conservative Friends




Gurneyite

Gurneyite
Friends United Meeting


Evangelical
Evangelical Friends International











Beaconite




Hicksite
Friends General Conference
Friends General Conference







Showing the divisions of Quakers occurring in the 19th and 20th centuries.
Splits[edit]
In the 19th century, there was a diversification of theological beliefs in the Religious Society of Friends, and this led to several large splits within the Quaker movement.
Hicksite–Orthodox split[edit]
The Hicksite–Orthodox split arose out of both ideological and socio-economic tensions. Philadelphia Yearly Meeting Hicksites tended to be agrarian and poorer than the more urban, wealthier, Orthodox Quakers. With increasing financial success, Orthodox Quakers wanted to "make the Society a more respectable body—to transform their sect into a church—by adopting mainstream Protestant orthodoxy".[30] Hicksites, though they held a variety of views, generally saw the market economy as corrupting, and believed Orthodox Quakers had sacrificed their orthodox Christian spirituality for material success. Hicksites viewed the Bible as secondary to the individual cultivation of God's light within.[31]
With Gurneyite Quakers shift towards Protestant principles and away from the spiritualization of human relations, women's role as promoters of "holy conversation" decreased. Conversely, within the Hicksite movement the rejection of the market economy and the continuing focus on community and family bonds tended to encourage women to retain their role as powerful arbiters.
Elias Hicks' religious views were claimed to be universalist and to contradict Quakers' historical orthodox Christian beliefs and practices. Elias Hicks' Gospel preaching and teaching precipitated the Great Separation of 1827, which resulted in a parallel system of Yearly Meetings in America, joined by Friends from Philadelphia, New York, Ohio, Indiana, and Baltimore. They were referred to by their opponents as Hicksites and by others, and sometimes themselves, as orthodox. Quakers in Great Britain only recognized the Orthodox Quakers and refused to correspond with the Hicksites.
Beaconite controversy[edit]
Isaac Crewdson was a Recorded Minister in Manchester, UK. He published a book titled A Beacon to the Society of Friends in 1835, which strongly argued that the inward light could not exist alongside a religious belief in salvation by the atonement of Christ.[32](p155) This Christian controversy led to Isaac Crewdson's resignation from the Religious Society of Friends, along with 48 fellow members of Manchester Meeting and about 250 other British Quakers in 1836–1837. Some of these Quakers joined the Plymouth Brethren Church.
Rise of Gurneyite Quakerism, and the Gurneyite–Conservative split[edit]



Joseph John Gurney was a prominent 19th century British Friend and a strong proponent of evangelical views
Orthodox Friends became more evangelical during the 19th century[33] and were influenced by the Second Great Awakening. This movement was led by British Quaker Joseph John Gurney. Christian Friends held Revival meetings in America and became involved in the Holiness movement of churches. Quakers such as Hannah Whitall Smith and Robert Pearsall Smith became speakers in the religious movement and introduced Quaker phrases and practices to it.[32](p157) British Friends became involved with the Higher Life movement, with Robert Wilson from Cockermouth meeting founding the Keswick Convention.[32](p157) From the 1870s it became commonplace in Great Britain to have home mission meetings on a Sunday evening with Christian hymns and a Bible-based sermon alongside the silent meetings for worship on Sunday morning.[32](p155)
The Quaker Yearly Meetings supporting the religious beliefs of Joseph John Gurney were known as Gurneyite yearly meetings. Many eventually collectively became the Five Years Meeting and then Friends United Meeting, although London Yearly Meeting, which had been strongly Gurneyite in the nineteenth century, did not join either of these groups. These Quaker yearly meetings make up the largest proportion of Quakers in the world today.
Some orthodox Quakers in America disliked the move towards evangelical Christianity and saw it as a dilution of Friends' traditional orthodox Christian belief in being inwardly led by the Holy Spirit. These Friends were led by John Wilbur who was expelled from his yearly meeting in 1842. He and his supporters formed their own Conservative Friends Yearly Meeting. In the UK in 1868 some Friends broke away from London Yearly Meeting for the same reason. They formed a separate body of Friends called Fritchley General Meeting, which remained distinct and separate from London Yearly Meeting until 1968. Similar Christian splits took place in Canada. The Yearly Meetings that supported John Wilbur's religious beliefs were known as Conservative Friends.
Richmond Declaration[edit]
In 1887, a Gurneyite Quaker of British descent, Joseph Bevan Braithwaite, proposed to Friends a statement of faith known as the Richmond Declaration. This statement of faith was agreed to by 95 of the representatives at a meeting of Five Years Meeting Friends; but unexpectedly the Richmond Declaration was not adopted by London Yearly Meeting because a vocal minority, including Edward Grubb, opposed it.[34]
Missions to Asia and Africa[edit]



 Friends' Syrian Mission, 1874, built this mission house in Ramallah
Following the Christian revivals in the mid-19th century, Friends in Great Britain wanted to start missionary activity overseas. The first missionaries were sent to Benares (Varanasi), in India in 1866. The Friends Foreign Mission Association was formed in 1868, and sent missionaries to Madhya Pradesh, India, forming what is now Mid-India Yearly Meeting; and later to Madagascar from 1867, China from 1896, Sri Lanka from 1896, and Pemba Island from 1897.[35] The Friends Syrian Mission was established in 1874, which among other institutions ran the Ramallah Friends Schools, which still exist today. Swiss missionary Theophilus Waldmeier founded Brummana High School in Lebanon in 1873.[35] Evangelical Friends Churches from Ohio Yearly Meeting sent missionaries to India in 1896,[36] forming what is now Bundelkhand Yearly Meeting. Cleveland Friends went to Mombasa, Kenya, and started what was the most successful Friends' mission. Christian Quakerism spread within Kenya and to Uganda, Tanzania, Burundi, and Rwanda.
Theory of evolution[edit]
The theory of evolution described by Charles Darwin in On the Origin of Species (1859) was opposed by many Quakers in the nineteenth century,[37] particularly by older evangelical Quakers who dominated the Religious Society of Friends in Great Britain. These religious leaders were suspicious of Darwin's theory, and believed that natural selection needed to be supplemented by another process.[38] For example, influential British Quaker scientist Edward Newman[39] stated that this theory was "not compatible with our notions of creation as delivered from the hands of a Creator."
However, some young Friends such as John Wilhelm Rowntree and Edward Grubb supported Darwin's theories adopting a doctrine of progressive revelation with evolutionary ideas.[38] In the USA, Joseph Moore taught the theory of evolution at the Quaker Earlham College as early as 1861[40] and was probably one of the first teachers in the Midwest to do so.[41] Acceptance of the theory of evolution became more widespread in those Yearly Meetings, which moved towards liberal Christianity in the twentieth century, while a belief in creationism exists within evangelical Friends Churches, particularly in East Africa and parts of the USA.
Quaker Renaissance[edit]
In the late 19th century and early 20th century a religious movement known as the Quaker Renaissance movement began within London Yearly Meeting. Young Friends in London Yearly Meeting at this time moved away from evangelicalism and towards liberal Christianity.[42] This Quaker Renaissance movement was particularly influenced by John Wilhelm Rowntree, Edward Grubb, and Rufus Jones. These Liberal Friends promoted the theory of evolution, modern biblical criticism, and the social meaning of Jesus Christ's teaching — encouraging Friends to follow the New Testament example of Christ by performing good works. These Quaker men downplayed the evangelical Quaker belief in the atonement of Christ on the Cross at Calvary.[42] After the Manchester Conference in England in 1895, one thousand British Friends met to consider the future of British Quakerism and, as a result, liberal Quaker thought gradually increased within London Yearly Meeting.[43]
Conscientious objection[edit]



 FAU ambulance and driver, Germany, 1945
During World War I and World War II, Friends' opposition to war was put to the test. Many Friends became conscientious objectors and some formed the Friends Ambulance Unit with the aim of co-operating with others to build up a new world rather than fighting to destroy the old, and the American Friends Service Committee. Birmingham, UK had a strong Quaker community during the war (see Conscientious Objectors in Birmingham in WW1).[44] Many British Quakers were conscripted into the Non-Combatant Corps during both world wars.
Formation of Friends World Committee for Consultation[edit]
After the two great wars had brought closer together the different kinds of Quakers; Friends from different yearly meetings — many of whom had served together in the Friends Ambulance Unit, and on the American Friends Service Committee, and in other relief work — later held several Quaker World Conferences; and this subsequently resulted in the creation of a standing body of Friends named Friends World Committee for Consultation.
Evangelical Friends[edit]
After World War I, a growing desire for a more fundamentalist approach among some Friends began a split among Five Years Meetings. In 1926, Oregon Yearly Meeting seceded from Five Years Meeting, bringing together several other yearly meetings and scattered monthly meetings. In 1947, the Association of Evangelical Friends was formed, with triennial meetings until 1970. In 1965, this was replaced by the Evangelical Friends Alliance, which, in 1989, became Evangelical Friends Church International.[45]
Role of women[edit]
From its inception, the Quaker emphasis on family and community relations gave women spiritual power. Through the women's meeting, women oversaw domestic and community life, including marriage.[24] From the beginning, Quaker women, most notably Margaret Fell, played an important role in defining Quakerism.[46][47] However, within the Quaker movement, some resented the power of women within the community. In the early years of Quakerism, George Fox faced resistance in developing and establishing women's meetings. This resistance culminated in the Wilkinson–Story split, in which a portion of the Quaker community left to worship independently in protest of women's meetings.[48] After several years, the schism became largely resolved, testifying to the resistance of some within the Quaker community, and to the radical spiritual role of women that George Fox and Margaret Fell had encouraged. Also particularly within the relatively prosperous Quaker communities of the eastern United States, the focus on the child and "holy conversation" gave women unusual community power, although they were largely excluded from the market economy. With the Hicksite–Orthodox split of 1827–1828, Orthodox women found their spiritual role decreased, while Hicksite women retained greater influence.
Friends in business[edit]
Dynasties of Quakers were successful in business matters. This included ironmaking by Abraham Darby I[49] and his family; banking, including Lloyds Banking Group (founded by Sampson Lloyd),[49] Barclays PLC,[49] Backhouse's Bank and Gurney's Bank; life assurance (Friends Provident); pharmaceuticals (Allen & Hanburys[49]); chocolate (Cadbury,[49] Terry's, Fry's[49]); confectionery (Rowntree[49]); biscuit manufacturing (Huntley & Palmers[49]); match manufacture (Bryant & May, Francis May and William Bryant) and shoe manufacturing (Clarks). Friends generally did well in the retail business because their religious principles obliged them to charge a uniform retail price—the same for all customers, which attracted many customers.
Friends in education[edit]
Initially, Quakers had no ordained clergy, and thus needed no seminaries for theological training. In England, Quaker schools sprang up, with Friends School Saffron Walden being the most prominent.[50] Later in America they founded Wilmington Friends School (1748),[51] Haverford College (1833),[52] Guilford College (1837), Pickering College (1842), Earlham College (1847), Swarthmore College (1864), Wilmington College (Ohio) (1870), Bryn Mawr College (1885), Friends Pacific Academy (now George Fox University) (1885), Cleveland Bible College (now Malone University) (1892),[53] Friends University (1898), Training School for Christian Workers (now Azusa Pacific University) (1899)[54] Whittier College (1901), and Friends Bible College (now Barclay College) (1917).[55] In Great Britain, they organized Woodbrooke College in 1903. In Kenya, Quakers founded Friends Bible Institute (now Friends Theological College) in Kaimosi, Kenya, in 1942.
Friends and slavery[edit]
Some Quakers in North America and Great Britain became well known for their involvement in the abolition of slavery. However, prior to the American Revolution, it was fairly common for Friends in British America to own slaves. During the early to mid-1700s a disquiet about this practice arose among Friends, best exemplified by the testimonies of Anthony Benezet and John Woolman; and this resulted in an abolition movement among Friends so powerful that by the time of the American Revolution few Friends owned slaves any longer. Another dramatic reversal of such policies and sentiments took place in the life of Moses Brown, one of four Rhode Island brothers who, in 1764, organized and funded the tragic and fateful voyage of the slave ship named Sally. Moses Brown broke away from his three brothers, became an abolitionist, and converted to Christian Quakerism.
Theology[edit]
The theological beliefs of Quaker yearly meetings vary considerably. Tolerance of dissent widely varies among yearly meetings.[56]
Most Friends believe in continuing revelation, which is the religious belief that truth is continuously revealed directly to individuals from God. George Fox, an "early Friend", described it as "Christ has come to teach His people Himself."[14] Friends often focus on trying to hear God. As Isaac Penington wrote in 1670, "It is not enough to hear of Christ, or read of Christ, but this is the thing—to feel him to be my root, my life, and my foundation..."[57] Quakers reject the idea of priests, believing in the priesthood of all believers. Some Friends express their concept of God using various phrases including the inner light, or inward light of Christ, the Holy Spirit or other phrases.
Diverse theological beliefs, understandings of the "leading of the Holy Spirit", and statements of "faith and practice" have always existed among Friends. Due in part to the emphasis on the immediate guidance of the Holy Spirit, Quaker doctrines have only sometimes been codified as statements of faith, confessions or theological texts; those that do exist include the Letter to the Governor of Barbados (Fox, 1671),[58] An Apology for the True Christian Divinity (Barclay, 1678),[59] A Catechism and Confession of Faith (Barclay, 1690),[60] The Testimony of the Society of Friends on the Continent of America (adopted jointly by all orthodox yearly meetings in USA, 1830),[61] the Richmond Declaration of Faith (adopted by Five Years Meeting, 1887),[62] and Essential Truths (Jones and Wood, adopted by Five Years Meeting, 1922).[63] As a public statement of faith, most yearly meetings publish their own Book of Discipline, that expresses Christian discipleship within the experience of Friends in that yearly meeting.
Conservative[edit]



 Conservative Friends worshipping in London in 1809. Friends are in traditional plain dress. At the front of the meeting house, the recorded ministers sit on a raised ministers' gallery facing the rest of the meeting, with the elders sitting on the bench in front of them, also facing the meeting. Men and women are segregated, but both are able to minister.
Main article: Conservative Friends
Conservative Friends (also known as "Wilburites" after their founder, John Wilbur), share some of the beliefs of George Fox and the Early Friends. Many Wilburites see themselves as the Quakers whose beliefs are most true to original Quaker doctrine, arguing that the majority of Friends "broke away" from the Wilburite Quakers in the 19th and 20th centuries (rather than the Wilburites being the "breakaway" sect). Conservative Friends place their trust in the immediate guidance of God.[64] Conservative Friends completely reject all forms of religious symbolism and outward sacraments, such as the Eucharist and water baptism. Conservative Friends do not believe in relying upon the practice of outward rites and sacraments, to have a living relationship with God through Christ; believing that holiness can exist in all of the activities of one's daily life — and that all of life is sacred in God. Many Conservative Friends believe that a meal held with others can become a form of communion with God, and with one another.
In the USA, Conservative Friends are part of three small Quaker Yearly Meetings in Ohio, North Carolina and Iowa; Ohio Yearly Meeting (Conservative) is generally considered to be the most Bible-centred of the three Conservative Friends Yearly Meetings, retaining Christian Quakers who use the plain language, who continue to wear plain dress, and who live in small villages or rural areas; more than the Conservative Friends from the other two Conservative Friends Yearly Meetings.[65]
In 2007, total membership of these Yearly Meetings was around 1642,[66] making them around 0.4% of the world family of Quakers.
Evangelical[edit]
See also: Evangelical Friends Church International



 Sign at entrance of Phoenix Friends Church
Evangelical Friends regard Jesus Christ as their personal Lord and Saviour,[64] and have similar religious beliefs to other evangelical Christians. They believe in, and hold a high regard for, the penal substitution of the atonement of Christ on the Cross at Calvary, biblical infallibility, and the need for every person to personally experience a relationship with God.[67] They believe that the purpose of the Evangelical Friends Church is to evangelise the unsaved people of the world, to spiritually transform them through God's love, and through social service to others.[67] Evangelical Friends regard the Bible as the infallible and self-authenticating Word of God. The statement of faith of Evangelical Friends International, is comparable to the statement of faith of other Evangelical churches. Evangelical Friends who are members of Evangelical Friends International, are mainly located in the USA, Central America, and Asia. Beginning in the 1880s, some Friends began using outward sacraments in their Sunday services, first in Evangelical Friends Church—Eastern Region (then known as Ohio Yearly Meeting [Damascus]). Friends Church—Southwest Region, has also approved the practice of using the outward sacraments in their Sunday services. In places where Evangelical Friends are engaged in missionary work, such as in Africa, Latin America, and Asia, adult baptism by immersion in water, is carried out. This practice differs from most other Quaker branches of the Religious Society of Friends. As of 2014, EFCI claims to represent more than 140,000 Friends,[68] equalling roughly 39% of the total number of Friends worldwide.
Gurneyite[edit]
See also: Friends United Meeting
Gurneyite Friends (aka Friends United Meeting Friends), are the modern-day followers of the Evangelical Quaker theology which was first proclaimed by Joseph John Gurney, a 19th-century British Friend. They make up 49% of the total number of Quakers worldwide.[56] They regard Jesus Christ as their Teacher and Lord,[64] and favour working closely with other Protestant Christian churches. Gurneyite Friends place more emphasis on the authority of the Bible as the direct Word of God than on personal and direct experience of God in their lives. Both children and adults participate in ongoing religious education which emphasises orthodox Christian teaching from the Bible, and in relationship to both orthodox Christian Quaker history and Quaker testimonies. Gurneyite Friends subscribe to a set of orthodox Christian doctrines, such as those found in the Richmond Declaration of faith. In subsequent years, conflict arose among Gurneyite Friends in relation to the Richmond Declaration of faith. Thus, after a while, the Richmond Declaration of faith was adopted by nearly all of the Gurneyite yearly meetings. The Five Years Meeting of Friends reaffirmed their loyalty to the Richmond Declaration of faith in 1912, but specifically stated that it was not to constitute a Christian creed. Although Gurneyism was the main form of Quakerism in Great Britain in the 19th century, Gurneyite Friends are today located in America, Ireland, Africa and India. Many Gurneyite Friends combine "waiting worship" (unprogrammed worship), with religious practices commonly found in other Protestant Christian churches, such as the reading of the Bible and the singing of Hymns. A small minority of Gurneyite Friends practice entirely unprogrammed worship.[69]
Holiness[edit]
See also: Central Yearly Meeting of Friends
Holiness Friends are heavily influenced by the Holiness movement, in particular John Wesley's doctrine of Christian perfection, also called "entire sanctification." This doctrine states that loving God and humanity totally, as exemplified by Christ, enables believers to rid themselves of voluntary sin. This was a predominant view within Quakerism in the United Kingdom and United States in the 19th century, and it influenced other branches of Quakerism. Holiness Friends argue that early Friends, including George Fox's message of perfection, is the same as holiness.[70]
Today, while there are some Friends who hold holiness beliefs within most yearly meetings, it is the predominant theological view of Central Yearly Meeting of Friends, (founded in 1926 specifically to promote holiness theology), and the Holiness Mission of the Bolivian Evangelical Friends Church (founded by missionaries from that meeting in 1919, the largest group of Friends in Bolivia).[71]
Liberal[edit]
See also: Friends General Conference, Britain Yearly Meeting and Beanite Quakerism
Liberal Quakerism generally refers to Friends who have taken ideas from liberal Christianity, often sharing a similar mix of ideas, such as more critical Biblical hermeneutics, often with a focus on the social gospel. The ideas of That of God in everyone and the inner light were popularised by American Friend Rufus Jones, in the early 20th century. He and John Wilhelm Rowntree originated the movement. Liberal Friends were predominant in Great Britain in the 20th century, and among US meetings affiliated to Friends General Conference; and some meetings in Canada, Europe, Australia, New Zealand, South Africa.
These ideas remain an important part of liberal Friends' understanding of God. Liberal Friends highlight the importance of good works, particularly living a life that upholds the virtues preached by Jesus. They often emphasize pacifism, treating others equally, living simply and telling the truth.[56]
Like Conservatives Friends, Liberal Friends reject religious symbolism and sacraments, such as water baptism and the Eucharist. While Liberal Friends recognize the potential of these outward forms for awakening experiences of the Inward Light of Christ, they are not part of their worship, and are unnecessary to authentic Christian spirituality.
The Bible remains central to most Liberal Friends' worship, and almost all meetings make the Holy Bible available in the meeting house, (often on a table in the centre of the room), which attendees may read privately or publicly during worship. However, Liberal Friends, decided that the Scriptures should give way to God's leading, if God leads them in a way that is contrary to the Holy Bible. Many Friends are also influenced by liberal Christian theologians, and modern Biblical criticism. They often adopt non-propositional Biblical hermeneutics, such as believing that the Holy Bible is an anthology of human authors' beliefs and feelings about God, rather than Holy Writ, and that multiple interpretations of the Scriptures are acceptable.
Liberal Friends believe that a corporate confession of faith would be an obstacle—both to authentic listening and to new insight. As a non-creedal form of Christianity, Liberal Quakerism is receptive to a wide range of religious faith understandings. Most Liberal Quaker Yearly Meetings publish a Faith and Practice, a book with a range of religious experiences of what it means to be a Friend in that Yearly Meeting.
Universalist[edit]
Main article: Quaker Universalist Fellowship
Universalist Friends affirm religious pluralism, that there are many different paths to God and that understandings of the divine reached through non-Christian religious experiences are as valid as Christian understandings. This group was founded in the late 1970s by John Linton. Linton had worshipped God with the Delhi Worship Group in India (an independent meeting not affiliated to any yearly meeting or wider Quaker group) with Christians, Muslims and Hindus worshipping together.[72] Following a move to Great Britain, he founded the Quaker Universalist Fellowship in 1978. Later his views spread to the US where the Quaker Universalist Fellowship was founded in 1983.[72] Most of the Friends who joined these two fellowships were Liberal Friends from Britain Yearly Meeting in the United Kingdom, and Liberal Friends from Friends General Conference in the United States. Interest in Quaker Universalism is low among Friends from other Yearly meetings. The views of the Universalists provoked controversy between themselves and Christian Quakers within Britain Yearly Meeting, and within Friends General Conference, during the 1980s. Despite the label, Quaker "Universalists" are not necessarily Christian Universalists, embracing the doctrine of universal reconciliation.
Non-theist[edit]
Main article: Nontheist Friend
These Friends have views similar to other post-Christian non-theists in other churches such as the Sea of Faith within the Anglican church. They are predominantly atheists, agnostics, and humanists who nevertheless value membership in a religious organization. The first organization for non-theist Friends was the Humanistic Society of Friends, founded in Los Angeles in 1939. This organization remained small and was absorbed into the American Humanist Association.[73] More recently, interest in non-theism resurfaced, particularly led by British Friend David Boulton, who founded the 40 member Nontheist Friends Network in 2011.[74] Non-theism is controversial, leading some Christian Quakers from within Britain Yearly Meeting to call for non-theists to be refused membership.[75] In one study of Friends in Britain Yearly Meeting, around 30% of Quakers had views that were described as non-theistic, agnostic, or atheist.[76][77] Another study of British Quakers, found that of the 727 members of the Religious Society of Friends who completed the survey, 75.1% said that they consider themselves to be Christian; 17.6% did not consider themselves Christian; and 7.3% of the members either did not answer or circled both answers.[78]:p.41 A further 22% of Quakers did not consider themselves to be a Christian, but fulfilled a definition of being a Christian in that they said that they devoutly followed the teachings and example of Jesus Christ.[78]:p.52 In the same survey 86.9% said that they believed in God.[78]
Practical theology[edit]



 In 1688, at this table in Germantown, Philadelphia, Quakers and Mennonites signed a common declaration denouncing slavery
Quakers bear witness or testify to their religious beliefs in their spiritual lives,[79] drawing on the James advice that faith by itself, if it is not accompanied by action, is dead.[80] This religious witness is rooted in their immediate experience of God and verified by the Bible, especially in Jesus Christ's life and teachings. They may bear witness in many ways, according to how they believe God is leading them. Although Quakers share how they relate to God and the world, mirroring Christian ethical codes, e.g. the Sermon on the Mount or the Sermon on the Plain, Friends argue that they feel personally moved by God rather than following an ethical code.
Some theologians classify Friends' religious witness into categories—known by some Friends as testimonies. These Friends believe these principles and practices testify to, witness to, or provide evidence for God's truth. No categorization is universally accepted.[81]
In East Africa, Friends teach peace and non-violence, simplicity, honesty, equality, humility, marriage and sexual ethics (defining marriage as lifelong between one man and one woman), sanctity of life (opposition to abortion), cultural conflicts and Christian life.[82]
In the United States, the acronym SPICES is often used (Simplicity, Peace, Integrity, Community, Equality and Stewardship). Rocky Mountain Yearly Meeting Friends put their faith in action through living their lives by the following principles: prayer, personal integrity, stewardship (which includes giving away minimum of 10% income and refraining from lotteries), marriage and family (lifelong commitment), regard for mind and body (refraining from certain amusements, propriety and modesty of dress, abstinence from alcohol, tobacco and drugs), peace and non-violence (including refusing to participate in war), abortion (opposition to abortion, practical ministry to women with unwanted pregnancy and promotion of adoption), human sexuality, the Christian and state (look to God for authority, not the government), capital punishment (find alternatives), human equality, women in ministry (recognising women and men have an equal part to play in ministry).[83]
In the UK, the acronym STEP or PEST is used (peace, equality, simplicity and truth). In his book Quaker Speak, British Friend Alastair Heron, lists the following ways in which British Friends testify to God:[84] Opposition to betting and gambling, capital punishment, conscription, hat honor (the largely historical practice of dipping one's hat toward social superiors), oaths, slavery, times and seasons, tithing and promotion of integrity (or truth), peace, penal reform, plain language, relief of suffering, simplicity, social order, Sunday observance, sustainability, temperance and moderation.
Calendar and church holidays[edit]
Quakers traditionally use numbers to denominate the names of the months and days of the week, something they call the plain calendar. This does not use names of calendar units derived from the names of pagan deities. The days begin with First Day (Sunday) and ends on Seventh Day (Saturday), and months run from First Month (January) to Twelfth Month (December). This is based on the terms used in the Bible: e.g., Jesus Christ's followers went to the tomb early on the First Day of the week.[85][86][87][88] The plain calendar emerged in the 17th century in England in the Puritan movement, but became closely identified with Friends by the end of the 1650s, and was commonly employed into the 20th century. It is less commonly encountered today. The term First Day School is commonly used, for what is called by most churches Sunday School.
In common with other Christian denominations derived from the 16th century Puritanism, many Friends do not observe religious festivals (e.g. Christmas, Lent, or Easter), but instead believe that Christ's birth, crucifixion, and resurrection, should be commemorated every day of the year. For example, many Quakers feel that fasting at Lent, but then eating in excess at other times of the year is hypocrisy and therefore many Quakers, rather than observing Lent, live a simple lifestyle all the year round (see Testimony of Simplicity). These practices are often referred to as the testimony against times and seasons.
Some Friends are non-Sabbatarians, holding that "every day is the Lord's day," and that what should be done on a First Day should be done every day of the week, although Meeting for Worship is usually held on a First Day, which has been advised since the first advice issued by elders in 1656.[89]
Worship[edit]
See also: Meeting for worship
Most groups of Quakers meet for regular worship. There are two main types of worship worldwide: programmed worship and waiting worship.
Programmed worship[edit]
See also: Friends United Meeting, Evangelical Friends Church International and Central Yearly Meeting of Friends



 West Mansfield Friends Church, Ohio, affiliated with the Evangelical Friends Church International
In programmed worship there is often a prepared Biblical message, which may be delivered by an individual with theological training from a Bible College. There may be hymns, a sermon, Bible readings, joint prayers and a period of silent worship. The worship resembles the church services of other Protestant denominations, although in most cases does not include any Eucharist service. A paid pastor may be responsible for pastoral care. Worship of this kind is celebrated by about 89% of Friends worldwide.[56](p5–6) It is found in many Yearly Meetings in Africa, Asia and parts of the US (central and southern), and is common in programmed meetings affiliated to Friends United Meeting, (who make up around 49% of worldwide membership[56](p5)), and evangelical meetings, including those affiliated to Evangelical Friends International, (who make up at least 40% of Friends worldwide[56](p5–6)). The religious event is sometimes called a Quaker meeting for worship or sometimes called a Friends church service. This religious tradition arose among Friends in the United States, in the 19th century, and in response to the many converts to Christian Quakerism during the national spiritual revival of the time. Friends meetings in Africa and Latin America were generally started by Orthodox Friends from programmed elements of the Society, therefore most African and Latin American Friends worship in a programmed style.
Some Friends also hold "Semi-Programmed" Worship, which brings programmed elements such as hymns and readings into an otherwise unprogrammed worship service.
Unprogrammed worship[edit]
See also: Conservative Friends, Friends General Conference, Britain Yearly Meeting and Beanite Quakerism



 The interior of an old meeting house in the United States
Unprogrammed worship (also known as waiting worship, "silent worship", or holy communion in the manner of Friends) is based on the practices of George Fox and the Early Friends, who based their religious beliefs and practices on their interpretation of how the early Christians worshipped God their Heavenly Father. Friends gather together in "expectant waiting upon God" to experience his still small voice leading them from within. There is no plan on how the meeting will proceed, and actual practice varies widely between Meetings and individual worship services. Friends believe that God plans what will happen, with his spirit leading people to speak. When a participant feels led to speak, he or she will stand and share a spoken message of ("vocal ministry") in front of others. When this happens, Quakers believe that the spirit of God is speaking through the speaker. After someone has spoken, it is generally considered good etiquette to allow a few minutes pass in silence before further vocal ministry is given. Sometimes a meeting is entirely silent, sometimes many speak. These meetings lasted for several hours in George Fox's day. Modern meetings are often limited to an hour, ending when two people (usually the elders) exchange the sign of peace by handshake. This handshake is often shared by the others. This style of worship is the norm in Great Britain, Ireland, the continent of Europe, Australia, New Zealand, Southern Africa, Canada, and parts of the United States (particularly yearly meetings associated with Friends General Conference and Beanite Quakerism)—constituting about 11%[56]:page 5 of Quakers. Those who worship in this style hold each person to be equal before God and capable of knowing the light of God directly. Anyone present may speak if they feel led to do so. Traditionally, Recorded Ministers were recognised for their particular gift in vocal ministry. This religious practice continues among Conservative Friends and Liberal Friends (e.g. New York Yearly Meeting[90]). Many meetings where Liberal Friends predominate abolished this religious practice. London Yearly Meeting of Friends abolished the acknowledging and recording of Recorded Ministers in 1924.
Governance and organization[edit]
Church government and polity[edit]



 Quaker Business Meeting in York
Governance and decision making is conducted at a special meeting for worship—often called a meeting for worship with a concern for business or meeting for worship for church affairs at which all members can attend, as in a Congregational church. Quakers consider this to be a form of worship, conducted in the manner of meeting for worship. They believe this is the gathering of believers who wait upon the Lord to discover God's will, believing that they are not making their own decisions. They seek to understand God's will for the religious community, via the actions of the Holy Spirit within the meeting.[91]
As in a meeting for worship, each member is expected to listen to God, and, if led by Him, stand up and contribute. In some business meetings, Friends wait for the clerk to acknowledge them before speaking. Direct replies to someone's contribution are not permitted, with an aim of seeking truth rather than of debating. A decision is reached when the meeting, as a whole, feels that the "way forward" has been discerned (also called "coming to unity"). There is no voting. On some occasions a single Friend delays a decision, because they feel the meeting is not following God's will. Because of this, many non-Friends, describe this as consensus decision-making; however Friends are instead determined to continue seeking God's will. It is assumed that if everyone is listening to God's spirit, the way forward will become clear.
International organization[edit]
Main article: Friends World Committee for Consultation
Friends World Committee for Consultation (FWCC) is the international Quaker organization that loosely unifies the different religious traditions of Quakers; FWCC brings together the largest variety of Friends in the world. Friends World Committee for Consultation is divided into four sections to represent different regions of the world: Africa, Asia West Pacific, Europe and Middle East, and the Americas.[citation needed]
Various organizations associated with Friends include a U.S. lobbying organization based in Washington, D.C. called the Friends Committee on National Legislation (FCNL); service organizations such as the American Friends Service Committee (AFSC), the Quaker United Nations Offices, Quaker Peace and Social Witness, Friends Committee on Scouting, the Quaker Peace Centre in Cape Town, South Africa, and the Alternatives to Violence Project.
Yearly meetings[edit]
Main article: Yearly Meeting
Quakers today are organized into independent and regional, national bodies called Yearly Meetings, which have often split from one another because of Christian doctrinal differences. Several associations unite Quakers who share similar religious beliefs — for example Evangelical Friends Church International unites evangelical Christian Friends;[92] Friends United Meeting unites Friends into "fellowships where Jesus Christ is known, loved, and obeyed as Teacher and Lord;"[93] and Friends General Conference links together Quakers that have non-creedal, liberal religious beliefs. Many Quaker Yearly Meetings, are also members of Friends World Committee for Consultation, an international fellowship of Yearly Meetings from different Quaker religious traditions.
Membership[edit]
A Friend is a member of a Yearly Meeting, usually beginning with membership in a local monthly meeting. Methods for acquiring membership vary; for example, in most Kenyan yearly meetings, attenders who wish to become members are required to take part in around two years of adult education, memorising key Bible passages, and learning about the history of orthodox Christianity, and of Christian Quakerism. Within Britain Yearly Meeting, membership is acquired through a process of peer review, where a potential member is visited by several members who present a report to the other members of the monthly meeting before a decision is reached.
Within some Friends Churches in the Evangelical Friends Church, in particular in Rwanda, Burundi, and parts of the USA, an adult believer's baptism by immersion in water, is optional. Within Liberal Friends, Conservative Friends, and Pastoral Friends Churches, Friends do not practice water baptism, Christening, or other initiation ceremonies to admit a new member or a newborn baby. Children are often welcomed into the meeting at their first attendance. Formerly, children born to Quaker parents automatically became members (sometimes called Birthright membership), but this is no longer the case in many areas. Some parents apply for membership on behalf of their children, while others allow the child to decide whether to become a member when they are ready, and older in age. Some meetings adopt a policy that children, some time after becoming young adults, must apply independently for membership.
Meetings for worship for specific tasks[edit]
Memorial services[edit]



 The Quaker testimony of simplicity extends to memorialisation as well. Founder George Fox is remembered with a simple grave marker.
Traditional Quaker memorial services are held as a form of worship and are known as memorial meetings. Friends gather for worship and offer remembrances about the deceased. In some Quaker religious traditions, the coffin or ashes are not present. Memorial meetings may be held many weeks after the death, which can enable wider attendance, and can also replace grief with spiritual reflection, and celebration of life to dominate. Memorial meetings can last over an hour, particularly if many people attend. Memorial services give everyone a chance to remember the lost individual in their own way, comforting those present, and re-affirming the love of the people in the wider community.[citation needed]
Marriage[edit]
Main article: Quaker wedding
A meeting for worship for the solemnisation of marriage in an unprogrammed Friends meeting is similar to any other unprogrammed Meeting for Worship.[94] The pair exchange vows before God and gathered witnesses, and the meeting returns to open worship. At the rise of meeting, the witnesses, including the youngest children, are asked to sign the wedding certificate as a record. In Great Britain, Quakers keep a separate record of the union and notify the General Register Office.
In the early days of the United States, there was doubt whether a marriage solemnized in that manner was entitled to legal recognition. Over the years, each state has set rules for the procedure. Most US states, (except Pennsylvania), expect the marriage document to be signed by a single officiant (a priest, rabbi, minister, Justice of the Peace, etc.). Quakers routinely modify the document to allow three or four Friends to sign as the officiant. Often, these are the members of a committee of ministry and oversight, who have helped the couple plan their marriage. Usually, a separate document containing their vows and the signatures of all present is kept by the couple, and often displayed prominently in their home.
In many Friends meetings, the couple meet with a clearness committee prior to the wedding. This committee's purpose is to discuss with the couple the many aspects of marriage and life as a couple. If the couple seems ready, the marriage is recommended to the meeting.
As in the wider society, there is a wide diversity of views on the issue of same-sex marriage, and Friends have varying views on the topic. Various Friends meetings around the world have voiced support for, and have recognised, same-sex marriages. In 1986, Hartford Friends Meeting in Connecticut, USA, reached the decision that "the Meeting recognizes a committed union in a celebration of marriage, under the care of the Meeting. The same loving care and consideration should be given to both homosexual and heterosexual applicants as outlined in Faith and Practice."[95] Since then, some other meetings of liberal and progressive Friends from Australia, Britain, New Zealand, parts of North America, and other countries have recognised marriage between partners of the same sex. In jurisdictions, where same-sex marriage is not recognised by the civil authorities, some meetings follow the practice of early Quakers in overseeing the union without reference to the state. There are also Friends who do not support same-sex marriage, and some Evangelical and Pastoral yearly meetings in the United States have issued public statements stating that homosexuality is a sin.[95]
National and international divisions and organization[edit]
Like many religious movements, the Religious Society of Friends has evolved, changed, and split into subgroups.
Quakerism started in England and Wales, and quickly spread to Ireland, the Netherlands,[15] Barbados[16] and North America. Today Kenya is, by far, the country with the most Quakers. Other countries with over 1,000 Quakers are Burundi, Bolivia, Cambodia, Canada, Guatemala, Ireland, Indonesia, Jamaica, Rwanda, Taiwan, Tanzania, Uganda, United Kingdom, and the United States.[96] Although the total number of Quakers is around 360,000 worldwide,[97] Quaker influence is concentrated in Philadelphia, Pennsylvania; Kaimosi, Kenya; Newberg, Oregon; Greenleaf, Idaho; Whittier, California; Richmond, Indiana; Friendswood, Texas; Birmingham, England; Ramallah, Palestine, and Greensboro, North Carolina.
Africa[edit]
Quakers in Africa (2007)[96]

Country
Number of Quakers

Burundi

12,000
South Africa

144
Congo (Republic of)

10
Kenya

133,825
Madagascar

16
Nigeria

16
Rwanda

3,234
Tanzania

3,100
Uganda

5,000
Main article: Religious Society of Friends in Africa
The highest concentration of Quakers is in Africa.[98] The Friends of East Africa were at one time part of a single East Africa Yearly Meeting, then the world's largest yearly meeting. Today, this region is served by several distinct yearly meetings. Most of these are affiliated with the Friends United Meeting, practice programmed worship and employ pastors. Friends meet in Rwanda and Burundi, as well as new work beginning in North Africa. Small unprogrammed meetings exist also in Botswana, Ghana, Lesotho, Namibia, Nigeria, South Africa and Zimbabwe.

Australia and New Zealand[edit]
Quakers in Australia and New Zealand (2007)[96]

Country
Number of Quakers

Australia

1,984
New Zealand

656
Friends in Australia and New Zealand follow the unprogrammed tradition, similar to Britain Yearly Meeting.
Considerable distances between the colonies and small numbers of Quakers meant that Australia Friends were dependent on London until the 20th century. The Society remained unprogrammed and is named Australia Yearly Meeting, with local organizations around seven Regional Meetings: Canberra (which extends into southern New South Wales), New South Wales, Queensland, South Australia (which extends into Northern Territory), Tasmania, Victoria, and Western Australia.[99] The Friends' School is found in Hobart. An annual meeting each January, is hosted by a different Regional Meeting over a seven-year cycle, with a Standing Committee each July or August. The Australia Yearly Meeting published This We Can Say: Australian Quaker Life, Faith and Thought, in 2003.
Meetings for worship in New Zealand started in Nelson in 1842, and in Auckland in 1885. The New Zealand Yearly Meeting, today consists of nine monthly meetings.[100] The Yearly Meeting published Quaker Faith and Practice in Aotearoa New Zealand, in 2003.

Asia[edit]
Quakers in Asia (2007)[96]

Country
Number of Quakers

Cambodia

2,500
China

95
India

712
Indonesia

3,000
Japan

135
Korea

12
Nepal

500
Philippines

850
Taiwan

3,200
Quaker meetings occur in India, Hong Kong, Korea, Philippines, Japan and Nepal.
India has four yearly meetings — the unprogrammed Mid-India Yearly Meeting, programmed Bhopal Yearly Meeting, and the Mahoba Yearly Meeting. Bundelkhand Yearly Meeting is an evangelical Friends Church affiliated to Evangelical Friends International. Other programmed and unprogrammed worship groups are not affiliated with any yearly meeting.
Evangelical Friends Churches exist in the Philippines and Nepal, and are affiliated with Evangelical Friends International.

Europe[edit]
Quakers in Europe (2007)[96]

Country
Number of Quakers

Belgium / Luxembourg

42
Britain

15,775
Croatia

2
Czech Republic

12
Denmark

29
Estonia

4
Finland

20
France

71
Georgia

13
Germany

338
Greece

3
Hungary / Romania / Albania

4,306
Ireland

1,591
Latvia

6
Lithuania

2
Netherlands

115
Norway

151
Russia

13
Spain

8
Sweden

100
Switzerland

104
In the United Kingdom, the predominantly liberal and unprogrammed Yearly Meeting of the Religious Society of Friends (Quakers) in Britain, has 478 local meetings,[101] and a total of 14,260 adult members,[101] and an additional 8,560 non-member adults who attend worship[101] and 2,251 children.[101] The number has declined steadily since the mid-20th century.[101] Programmed meetings occur, including in Wem[102] and London.[103] Small groups of Conservative Friends meet in Ripley and Greenwich in England, and Arbroath in Scotland,[104] who follow Ohio Yearly Meeting's Book of Discipline.[105]
Evangelical Friends Central Europe Yearly Meeting has 4,306 members[96] across six nations,[106] including Albania, Hungary and Romania.[96]
Ireland Yearly Meeting is unprogrammed and is more conservative than Britain Yearly Meeting. They have 1,591 members[96] in 28 meetings[107] across the Republic of Ireland, and in Northern Ireland.
German Yearly Meeting is unprogrammed and liberal, and has 338 members,[96] worshipping in 31 meetings, in Germany and in Austria.
Small groups of Friends in Belgium, Luxembourg, Croatia, Czech Republic, Denmark, Estonia, Finland, France, Georgia, Greece, Italy, Kyrgyzstan, Latvia, Lebanon, Palestine, Lithuania, Netherlands, Norway, Portugal, Russia, Spain, Sweden, and Switzerland, attend meetings for worship there.[96]

Middle East[edit]
Quakers in the Middle East(2007)[96]

Country
Number of Quakers

Lebanon / Palestine

60
Middle East Yearly Meeting has meetings in Lebanon and Palestine. There has been an active and vibrant Palestinian Quaker community in Ramallah since the late 1800’s. In 1910 this community built the Ramallah Friends Meetinghouse and later added another building that was used for community outreach.
The Ramallah Friends Meeting has always played a vital role in the community. In 1948 the buildings and grounds became the home to many Palestinian refugees. Throughout the years, the members of the Ramallah Friends Meeting organized numerous community programs such as the Children’s Play Center, the First Day School, and women’s activities.
By the early 1990’s the Meetinghouse and Annex, which housed meeting rooms and bathroom facilities, fell into disrepair as a result of damage inflicted by time and impact of conflict. So serious was the deterioration of the meetinghouse that by the middle 1990’s it was impossible to use the building at all.
A further blow to the Friends and the wider Palestinian community was the high level of emigration brought on by the economic situation and the hardships arising from the continuing Israeli military occupation. The Meetinghouse, which had served as a place of worship for the Friends in Ramallah could no longer be used as such and the Annex could no longer be used for community outreach.
In 2002 a committee consisting of members of the Religious Society of Friends in the US and the Clerk of the Ramallah Meeting began to raise funds for the renovations of the buildings and grounds of the Meetinghouse. By November, 2004 the renovations were complete, and on March 6, 2005, exactly 95 years to the day after the dedication, the Meetinghouse and Annex were rededicated as a Quaker and community resource.
Friends meet every Sunday morning at 10:30 a.m. for unprogrammed Meeting for Worship. Everyone is welcome to attend.

North and South America[edit]
Quakers in the Americas (2007)[96]

Country
Number of Quakers

Bolivia

33,000
Canada

1,216
Chile

15
Colombia

8
Costa Rica

72
Cuba

535
El Salvador

472
Guatemala

20,730
Honduras

2,000
Jamaica

330
Mexico

861
Peru

1,700
United States

86,837
Quakers can be found throughout Canada. Some of the largest concentrations are in Southern Ontario.[citation needed]
Friends in the United States have diverse worship styles and differences of theology, vocabulary, and practice.
A local congregation in the unprogrammed tradition is called a meeting, or a monthly meeting (e.g., Smalltown Meeting or Smalltown Monthly Meeting). The reference to "monthly" is because the meeting meets monthly to conduct the group's business. Most "monthly meetings" meet for worship at least once a week; some meetings have several worship meetings during the week. In programmed traditions, local congregations are often referred to as "Friends Churches."
Monthly meetings are often part of a regional group called a quarterly meeting, which is usually part of an even larger group called a yearly meeting; with the adjectives "quarterly" and "yearly" referring specifically to the frequency of meetings for worship with a concern for business.
Some yearly meetings belong to larger organizations to help maintain order and communication within the Society. The three chief ones are Friends General Conference (FGC), Friends United Meeting (FUM), and Evangelical Friends Church International (EFCI). In all three groups, most member organizations, though not necessarily members are from the United States. FGC is theologically the most liberal of the three groups, while EFCI is the most evangelical. FUM is the largest. Friends United Meeting was originally known as "Five Years Meeting." Some monthly meetings belong to more than one larger organization, while others are fully independent.

Relations with other churches and faiths[edit]
Ecumenical relations[edit]
Many Quakers prior to the 20th century, considered the Religious Society of Friends to be a Christian movement, but did not feel that their religious faith fit within the categories of Catholic, Orthodox, or Protestant.[108] Many Conservative Friends, while fully seeing themselves as orthodox Christians, choose to remain separate from other Christian groups.
Many Friends in Liberal Friends' meetings are actively involved in the ecumenical movement, often working closely with other Mainline Protestant and liberal Christian churches, with whom they share common religious ground. A concern for peace and social justice often brings Friends together with other Christian churches and other Christian groups. Some Liberal Quaker yearly meetings are members of ecumenical pan-Christian organizations, which include Protestant, Orthodox, and Anglican churches — for example Philadelphia Yearly Meeting is a member of the National Council of Churches.[109] Britain Yearly Meeting is a member of Churches Together in Britain and Ireland, and Friends General Conference is a member of the World Council of Churches.[110]
Guerneyite Friends would typically see themselves as part of an orthodox Christian movement and work closely with other Christian groups. Friends United Meeting (the international organization of Gurneyite yearly meetings) is a member of the National Council of Churches[109] and the World Council of Churches,[110] which are pan-Christian organizations, which include Protestant, Orthodox, and Anglican churches.
Evangelical Friends work closely with other evangelical churches from other Christian traditions. The North American branch of Evangelical Friends Church International is a member church of the National Association of Evangelicals. Evangelical Friends tend to be less involved with non-evangelical churches and are not members of the World Council of Churches or National Council of Churches.
The majority of other Christian groups recognize Friends among their fellow-Christians.[111] Some people who attend Quaker Meetings assume that Quakers are not Christians, when they do not hear overtly Christian language during the meeting for worship.[112]
Relations with other faiths[edit]
Relationships between Quakers and non-Christians vary considerably, according to sect, geography, and history.
Early Quakers distanced themselves from practices that they saw as pagan, such as by refusing to use the usual names of days of the week, since they derive from names of pagan deities.[113] They refused to celebrate Christmas because they believed it was based on pagan festivities.[114]
Early Friends attempted to convert adherents of other world religions to Christianity. For example, George Fox wrote a number of open letters to Jews and Muslims, in which he encouraged them to turn to Jesus Christ as the only path to salvation (e.g. A Visitation to the Jews,[115] To the Great Turk and King of Algiers in Algeria, and all that are under his authority, to read this over, which concerns their salvation[116][117] and To the Great Turk and King of Algiers in Algeria.[118] Mary Fisher attempted to convert the Muslim Mehmed IV (the Sultan of the Ottoman Empire) in 1658.
In 1870, Richard Price Hallowell argued that the logical extension of Christian Quakerism is a universal Church, which demands a religion which embraces Jew, Pagan and Christian, and which cannot be limited by the dogmas of one or the other.[119]
Since the late 20th century, some attenders at Liberal Quaker Meetings have actively identified with world faiths other than Christianity, such as Judaism, Islam,[120] Buddhism[121] and Paganism.
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83.Jump up ^ Rocky Mountain Yearly Meeting of the Friends Church (1997) The Faith and Practice http://www.rmym.org/Faith_And_Practice_Print.php
84.Jump up ^ Heron, Alastair (2008). Quaker Speak.
85.Jump up ^ Mark 16:2
86.Jump up ^ Luke 24:1
87.Jump up ^ John 20:1
88.Jump up ^ John 20:19
89.Jump up ^ Dewsbury, William; Farnworth, Richard. "The Epistle from the Elders at Balby, 1656".
90.Jump up ^ New York Yearly Meeting. "Formal Guidelines from New York Yearly Meeting's Faith and Practice".
91.Jump up ^ "Guide to Quaker Business Meetings". Quakers in Scotland.
92.Jump up ^ "Friends Beliefs". Evangelical Friends Church International.
93.Jump up ^ "Friends United Meeting". Retrieved November 2012.
94.Jump up ^ Britain Yearly Meeting (1999). Quaker faith & practice (3rd ed.). London: Yearly Meeting of the Religious Society of Friends (Quakers) in Britain. ISBN 0-85245-306-X.
95.^ Jump up to: a b The Society Of Friends (Quakers) And Homosexuality
96.^ Jump up to: a b c d e f g h i j k l Friends World Committee for Consultation (2007) 'Finding Quakers around the World http://www.fwccamericas.org/publications/images/fwcc_map_2007_sm.gif
97.Jump up ^ "FWCC's map of quaker meetings and churches". Fwccworld.org. Retrieved 2010-05-02.
98.Jump up ^ 43 percent of Quakers worldwide are found in Africa, versus 30 percent in North America, 17 percent in Latin America, and the Caribbean, 6 percent in Europe, and 4 percent in Asia/West Pacific. See Quaker Information Center.
99.Jump up ^ list of Australian Quaker Regional Meetings
100.Jump up ^ [2]
101.^ Jump up to: a b c d e Yearly Meeting of the Religious Society of Friends (Quakers) in Britain. "Tabular Statement as at 31 xii 2010" (PDF).
102.Jump up ^ Wem Quaker Meeting. "Meeting Style – Wem Quaker Meeting".
103.Jump up ^ "NW London Quakers – Friends House Meeting".
104.Jump up ^ "Ripley Quaker Meeting".
105.Jump up ^ "News and Events". Ripley Christian Quakers. Retrieved 2010-05-02.
106.Jump up ^ Evangelical Friends Church International. "Europe".
107.Jump up ^ Ireland Yearly Meeting. "Quakers in Ireland,".
108.Jump up ^ "Quakers—The Religious Society of Friends.". BBC.
109.^ Jump up to: a b "Members of the National Council of Churches". Ncccusa.org. Retrieved 2011-11-14.
110.^ Jump up to: a b "Friends (Quakers)". Oikoumene.org. Retrieved 2011-11-14.
111.Jump up ^ "Quakers – the Religious Society of Friends". Bbc.co.uk. Retrieved 2011-11-14.
112.Jump up ^ "If Quakers were more Christian". Guardian. 2008-07-16. Retrieved 2011-11-14.
113.Jump up ^ Yount, David (2007). How the Quakers invented America. Rowman & Littlefield Publishers Inc. p. 11. ISBN 0-7425-5833-9.
114.Jump up ^ Frost, Jerry William (1968). The Quaker family in colonial America: a social history of the Society of Friends, Volume 2. Madison, Wisconsin: University of Wisconsin. p. 436.
115.Jump up ^ Fox, George. "A Visitation To The Jews. From Them Whom The Lord Hath Visited From On High, Among Whom He Hath Performed His Promise Made To Abraham, Isaac, And Jacob. The Mighty Day Of The Lord Is Come, And Coming, Who Dwells Not In Temples Made With Hands, Nor Is He Worshipped With Men's Hands, But In The Spirit, From Whom The Scripture Was Given Forth". Works of George Fox.
116.Jump up ^ Fox, George (1821). "To the Great Turk and King of Algiers in Algeria, and all that are under his Authority, to read this over, which concerns their Salvation". The Works of George Fox: Gospel truth demonstrated, in a collection of doctrinal books, given forth by that faithful minister of Jesus Christ, George Fox: containing principles essential to Christianity and salvation, held among the people called Quakers. Marcus T. C. Gould. pp. 216–221.
117.Jump up ^ Fox, George. To the Great Turk and King of Algiers in Algeria, And All That Are Under His Authority, To Read This Over, Which Concerns Their Salvation (in: "Works of George Fox" (volume 4).
118.Jump up ^ Fox, George. "To The Great Turk And King At Algiers in Algeria". Works of George Fox (volume 6).
119.Jump up ^ Richard Price Hollowell (1870). The Quakers in New England: An Essay. Merrihew & Son, Printers. p. 26.
120.Jump up ^ Brett Miller-White (2004) The Journeyman – The Making of a Muslim Quaker Quaker Theology, 10
121.Jump up ^ Valerie Brown (2006) The Mindful Quaker
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Further reading[edit]
Vogel, Karen Anna. Christmas Union: Quaker Abolitionists of Chester County, PA. Murray Pura's Cry of Freedom Series, Volume 5.
Abbott, Margery; Chijioke, Mary Ellen; Dandelion, Pink; Oliver, John William, ed. (June 2003). Historical Dictionary of The Friends (Quakers). Scarecrow Press. ISBN 978-0-8108-4483-4.
Bacon, Margaret Hope (April 2000). The Quiet Rebels: The Story of the Quakers in America. Pendle Hill Publications. p. 249. ISBN 978-0-87574-935-8.
Bacon, Margaret Hope. "Quakers and Colonization" Quaker History. 95 (Spring 2006), 26–43.
Barbour, Hugh; Frost, J. William. The Quakers. (1988), 412pp; historical survey, including many capsule biographies online edition
Barbour, Hugh (October 1985). The Quakers in Puritan England. Friends United Press. p. 272. ISBN 978-0-913408-87-2.
Benjamin, Philip. Philadelphia Quakers in an Age of Industrialism, 1870–1920. (1976),
Bill, J. Brent, Holy Silence: The Gift of Quaker Spirituality. ISBN 1-55725-420-6
Boulton, David (ed.) 2006. Godless for God's Sake: Nontheism in Contemporary Quakerism. Dales Historical Monographs. ISBN 0-9511578-6-8
Birkel, Michael L., Silence and Witness: The Quaker Tradition. ISBN 1-57075-518-3 (in the UK, ISBN 0-232-52448-3)
Braithwaite, William C. The Beginnings of Quakerism. (1912); revised by Henry J. Cadbury (1955) online edition
Braithwaite, William C. Second Period of Quakerism. (1919); revised by Henry Cadbury (1961), covers 1660 to 1720s in Britain
Brinton, Howard H., Friends for 350 Years. ISBN 0-87574-903-8
Brock, Peter. Pioneers of the Peaceable Kingdom. (1968), on Peace Testimony from the 1650s to 1900.
Bronner, Edwin B. William Penn's Holy Experiment. (1962)
Burnet, G. B., Story of Quakerism in Scotland. The Lutterworth Press 2007, Cambridge. ISBN 978-0-7188-9176-3
Connerley, Jennifer. Friendly Americans: Representing Quakers in the United States, 1850–1920. PhD dissertation U. of North Carolina, Chapel Hill 2006. 277 pp. Citation: DAI 2006 67(2): 600-A. DA3207363 online at ProQuest Dissertations & Theses
Cooper, Wilmer A., A Living Faith: An Historical and Comparative Study of Quaker Beliefs. 2nd ed. ISBN 0-944350-53-4
Crothers, A. Glenn. Quakers Living in the Lion's Mouth: The Society of Friends in Northern Virginia, 1730–1865. Gainesville, FL: University Press of Florida, 2012.
Dandelion, Pink, A Sociological Analysis of the Theology of the Quakers: The Silent Revolution. (Lewiston, NY: Edwin Mellen Press, 1996) ISBN 0-7734-8807-3
Dandelion, Pink, The Quakers: A Very Short Introduction. ISBN 978-0-19-920679-7
Davies, Adrian. The Quakers in English Society, 1655–1725. (2000). 261 pp.
Doherty, Robert. The Hicksite Separation. (1967), uses the new social history to inquire who joined which side
Dunn, Mary Maples. William Penn: Politics and Conscience. (1967)
Frost, J. William. The Quaker Family in Colonial America: A Portrait of the Society of Friends. (1973), emphasis on social structure and family life
Frost, J. William. "The Origins of the Quaker Crusade against Slavery: A Review of Recent Literature," Quaker History'.' 67 (1978): 42–58,
Fryer, Jonathan (Ed.), George Fox and the Children of the Light. (London: Kyle Cathie, 1991) ISBN 1-85626-024-0
Gillman, Harvey, A Light that is Shining: Introduction to the Quakers. ISBN 0-85245-213-6
Gorman, George H., Introducing Quakers. (3rd revised reprint) (London: Quaker Home Service, 1981) ISBN 0-85245-005-2
Guiton, Gerard, The Growth and Development of Quaker Testimony. ISBN 0-7734-6002-0
Hamm, Thomas. The Quakers in America. (2003). 293 pp., strong analysis of current situation, with brief history
Hamm, Thomas. The Transformation of American Quakerism: Orthodox Friends, 1800–1907. (1988), looks at the impact of the Holiness movement on the Orthodox faction
Hamm, Thomas D. Earlham College: A History, 1847–1997. (1997). 448 pp.
Hatton, Jean. Betsy: The Dramatic Biography of Prison Reformer Elizabeth Fry (2005) ISBN 1-85424-705-0 and ISBN 0-8254-6092-1
Hatton, Jean. George Fox: Founder of the Quakers (2007) ISBN 1854247530 and ISBN 978-0-8254-6106-4.
Hubbard, Geoffrey, Quaker by Convincement. ISBN 0-85245-189-X and ISBN 0-14-021663-4
Illick, Joseph E. Colonial Pennsylvania: A History. 1976. online edition
Ingle, H. Larry, First Among Friends: George Fox and the Creation of Quakerism. ISBN 0-19-507803-9 and ISBN 0-19-510117-0
Ingle, H. Larry, Quakers in Conflict: The Hicksite Reformation. ISBN 0-87574-926-7
James, Sydney. A People among Peoples: Quaker Benevolence in Eighteenth-Century America. (1963), a broad ranging study that remains the best history in America before 1800
Jones, Rufus M., Amelia M. Gummere and Isaac Sharpless. Quakers in the American Colonies. (1911), history to 1775 online edition
Jones, Rufus M. Later Periods of Quakerism. 2 vols. (1921), covers England and America until World War I.
Jones, Rufus M. The Story of George Fox. (1919) 169 pages online edition
Jones, Rufus M. A Service of Love in War Time: American Friends Relief Work in Europe, 1917–1919. (1922) online edition
Jordan, Ryan. "The Dilemma of Quaker Pacifism in a Slaveholding Republic, 1833–1865," Civil War History. Vol. 53, 2007 online edition
Jordan, Ryan. Slavery and the Meetinghouse: The Quakers and the Abolitionist Dilemma, 1820–1865. (2007) 191 pp.
Kennedy, Thomas C. British Quakerism, 1860–1920: The Transformation of a Religious Community. (2001). 477 pp.
Larson, Rebecca. Daughters of Light: Quaker Women Preaching and Prophesying in the Colonies and Abroad, 1700–1775. (1999). 399 pp.
LeShana, James David. "'Heavenly Plantations': Quakers in Colonial North Carolina." PhD dissertation: U. of California, Riverside 1998. 362 pp. DAI 2000 61(5): 2005-A. DA9974014 Fulltext: ProQuest Dissertations & Theses
Minear, Mark., Richmond, 1887: A Quaker Drama Unfolds ISBN (0913408980) ISBN (9780913408988)
Moore, Rosemary, The Light in Their Consciences: The Early Quakers in Britain 1646–1666. (2000) 314 pp. ISBN 0-271-01989-1
Moretta, John A., William Penn and the Quaker Legacy. ISBN 0-321-16392-3
Mullet, Michael, editor, New Light on George Fox. ISBN 1-85072-142-4
Nash, Gary. Quakers and Politics: Pennsylvania, 1680–1726. (1968)
Punshon, John, Portrait in Grey : A Short History of the Quakers. (2nd ed.) (London: Quaker Books, 2006) ISBN 0-85245-399-X
Rasmussen, Ane Marie Bak. A History of the Quaker Movement in Africa. (1994). 168 pp.
Russell, Elbert. The History of Quakerism. (1942). online edition
Smuck, Harold. Friends in East Africa. (Richmond, Indiana: 1987)
Steere, Douglas. 1967. On Being Present Where You Are. Wallingford, Pa: Pendle Hill Pamphlet No. 151.
Tolles, Frederick B. Meeting House and Counting House. (1948), on Quaker businessmen in colonial Philadelphia
Tolles, Frederick B. Quakers and the Atlantic Culture. (1960)
Trueblood, D. Elton The People Called Quakers. (1966)
Vlach, John Michael. "Quaker Tradition and the Paintings of Edward Hicks: A Strategy for the Study of Folk Art," Journal of American Folklore. Vol. 94, 1981 online edition
Walvin, James. The Quakers: Money and Morals. (1997). 243 pp.
Yarrow, Clarence H. The Quaker Experience in International Conciliation. (1979), for post-1945
Primary sources[edit]
Bill, J. Brent, Imagination and Spirit: A Contemporary Quaker Reader. ISBN 0-944350-61-5
Gummere, Amelia, ed. The Journal and Essays of John Woolman. (1922) online edition
Jones, Rufus M., ed. The Journal of George Fox: An Autobiography. online edition
Mott, Lucretia Coffin. Selected Letters of Lucretia Coffin Mott. edited by Beverly Wilson Palmer, U. of Illinois Press, 2002. 580 pp
Smith, Robert Lawrence, A Quaker Book of Wisdom. ISBN 0-688-17233-4
West, Jessamyn, editor. The Quaker Reader. (1962) ISBN 0-87574-916-X collection of essays by Fox, Penn and other notable Quakers
Children's books[edit]
De Angeli, Marguerite. Thee, Hannah! ISBN 0-8361-9106-4.
Milhous, Katherine The Egg Tree. ISBN 978-0-689-71568-6.
Appolonia's Valentine. ISBN 978-0-684-92306-2.
Turkle, Brinton The Adventures of Obadiah. ISBN 0-670-10614-3.
Obadiah the Bold. ISBN 1-893103-19-6.
Rachel and Obadiah. ISBN 1-893103-18-8.
Thy Friend, Obadiah. ISBN 0-14-050393-5.

External links[edit]

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Quakers at DMOZ
Digital Quaker Collection: – a list of Christian Quaker literature
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Works by Society of Friends at Project Gutenberg
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Works by or about Society of Friends at Internet Archive


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