Adam Redmond

ANTH 352-001
Dr. Cavanagh
1 December 2014
Ethnography of the Unitarian Universalist Congregation of the
Lowcountry

CHAPTER ONE: OBSERVATIONS

Introduction and Methodology
This ethnography will analyze the rituals, doctrine, and practices of Unitarian
Universalists, specifically members of the Unitarian Universalist Congregation of the
Lowcountry in Bluffton, South Carolina. The crucial topics to be discussed throughout
this ethnography are the organizational structure of the services and worship, Unitarian
Universalisms interconnectedness between nature and social activism, and differing
appreciations of the Holy Bibles importance in developing spirituality in practitioners.
The Unitarian Universalist Congregation of the Lowcountry (UUCL) was selected
as the subject of my ethnographical research because I was not familiar with this sect of
Christianity. I had no preconceived notions about Unitarian Universalism, which I
believe makes my research objective and purely empirical in nature. The methodology
for researching this congregation was to attend a service conducted by Reverend Manuel
Holland and read the pamphlets that are distributed by the church. Employing these two
methods would allow me to gain a deeper understanding of the fundamentals of the faith
as well as dynamics of worship and community involvement.
Structure of Worship and Services
The service at the Unitarian Universalist Congregation of the Lowcountry
combined elements of Roman Catholicism (which due to my upbringing, I am quite
familiar with) and elements that are completely unique to this faith. One striking example
is the organizational structure of the physical building. The UUCLs interior is devoid of
any religious imagery or architecture typically associated with Christian churches such as
stained glass depicting scenes from scripture, pointed vaults, arches, or a basilican floor
plan (Kleiner xxx). Instead, the building is flat with numerous windows that allow natural
light to accent the warm cream-colored paint on the walls. I found the interior
comfortable and not only welcoming aesthetically, but theologically since I was not
immediately inundated with unfamiliar religious imagery. The seating was similar to
pews and there was a pulpit towards the front of the church, though it was very utilitarian.
Similar to many other sects of Christianity, worship adheres to a predetermined
schedule. Nevertheless, worship at UUCL was quite different than anything I have
experienced. The opening, offertory, and postlude songs were not religious hymns1;
rather, they were compositions by Johannes Brahms. According to the bulletin, the
purpose of the final two Brahms pieces, Intermezzo in B minor and Reprise of Brahms, is
to reflect (upon) an autumnal beauty (Celebrating Our First Decade in Bluffton and
Our Vision for Decades to Come). This is significant because Unitarian Universalists
believe in the interdependent web of all existence of which we are all a part
1 Hymns were included in the service at other times. The hymns performed were We
Sing of Golden Mornings by Ralph Waldo Emerson and Where is Our Holy Church
by an unknown composer.
2

(Celebrating Our First Decade in Bluffton and Our Vision for Decades to Come). The
linking between the beauties of autumn to human spirituality that is formed by including
these Brahms pieces validates the ideal that an interconnected web that encompasses all
existence is present and must be respected.
A practice known as Joys and Concerns (which I have come to understand is the
Unitarian Universalist equivalent of liturgical prayers of the people) is performed after
the congregation has been formally welcomed to the service by an appointed parishioner
(Joys and Concerns: Do it Right). During this portion of worship, a large bowl filled
with stones is emptied and scattered on a table. This is to represent individual and societal
struggles breaking down our unified body and spirit. Then each member of the
congregation is welcome to take two stones and speak to the congregation about a
personal milestone (a joy) and something that has become a burden (a concern). The rest
of the congregation listens and applauds the members successes and provides support for
him or her to conquer any obstacles. The stones are then deposited back into the bowl,
which is a metaphor for the congregation providing support for the body and soul to
reunite and be in harmony. I have never experienced a process such as this before, but I
did enjoy the feeling of support and intimate connection. Joys and Concerns allow the
congregation to be more individualized and provide a sense of comfort to parishioners
who are currently struggling with any type of affliction.
The service was not orchestrated to preach exclusively religious ideals. Instead, it
was constructed to bolster each members commitment to lead morally ethical lives. I
found it attractive that the church is not designed to preach uniform religious doctrine.
Unitarian Universalisms understanding of spirituality and divine beings is rather fluid.
This is derived from the teaching that although certain members of Unitarian
Universalists believe in Jesus, the church entirely rejects the practice of accepting a
creedal belief as a requirement for eternal salvation (Our Unitarian Universalist Faith:
Frequently Asked Questions). This is antithetical to what I previous believed about
organized Christianity, though I personally find this more appealing. The absence of
blatant religious indoctrination, especially during the critical period of imprinting2,
speaks volumes about the accepting nature of this congregation (Cavanagh, Religion and
Language). It is encouraged for parishioners for delve into teachings regarding
spirituality, the trinity between the Father (God), the Son (Jesus Christ) and the Holy
Ghost (Holy Spirit), and Incarnation in order to formulate their own beliefs regarding the
nature of Jesus, God, and other entities mentioned throughout the Bible. Furthermore,
although the worship was inherently different than other Christian sects, it still applied to
several of A.F.C. Wallaces common attributes of religion; specifically music,
congregation, inspiration, and sacrifice through community involvement, which will be
expounded on in the subsequent section (Cavanagh, Anthropological Perspectives on
Religion). The integration of unique practices in worship while still incorporating
2 Unitarian Universalism does require learning a new vocabulary, though it is not strictly
religious terminology. For example, major prophets include Joseph Tuckerman, Dorothea
Dix, Clara Barton, Theodore Parker, and Susan B. Anthony. These individuals are pivotal
figures in history for their significant progressive reforms for the mentally ill, womens
suffrage, religious revitalization, and the destitute (Cohen,"WomenandtheProgressive
Movement;Allen295)
3

traditional elements of Christianity gives Unitarian Universalism a distinctive identity

apart from numerous other branches of Christianity.
Interconnectedness Between Nature and Social Activism
I noticed that there is a very strong emphasis on nature preservation, and social activism
within the congregation. Reverend Hollands opening words discussed the ecological
crisis before the United Nations Climate Summit that assembled on September 23, 2014.
He praised President Barack Obamas clean energy initiatives before offering a prayer for
him and other world leaders. He stated, We have forgotten ourselvesturned our backs
to the cycles of lifewe have abused our power. Now the land is barren and the water is
poisoned. The air is polluted and the forests are dying. We ask for forgiveness and the
strength to change (Holland,"OpeningWords"). This powerful reflection was striking
for me because it was not merely a reflection upon our reprehensible destruction of the
environment; it was a call to action. Holland recognizes humanitys fault in creating
climate change, and urges his congregation to pray that the United Nations summit is
successful and change their habits in order to sustain the environment. I was impressed
how he handled such a debated political issue and connected to Unitarian Universalist
teaching of protecting a spiritual web of existence, which encompasses all living things in
the world.
Upon the conclusion of the service, I exited to the main lobby of the church,
where a member of the congregation promptly greeted me. I could not help but notice the
gay pride flag pin affixed to the lapel of his suit jacket. I inquired about the
congregations attitude towards the lesbian, gay, bisexual, and transgender (LGBT)
community, to which he enthusiastically stated that the religion was all-inclusive before
informing me of the congregations involvement in LGBT organizations such as the
Human Rights Commission, Trevors Project, and Freedom to Marry. It was revitalizing
to hear a religious organization associating itself with the LGBT community and actively
fighting for equal protection at both the federal and state levels. My perception of
religious institutions affiliating with the LGBT community had previously been very
poor. I was accustomed to homophobic sermons within the Archdiocese of Indianapolis
based on one verse: You shall not lie with a male as one lies with a female; it is an
abomination (King James Bible, Leviticus 18:22). It was extremely refreshing to see a
sect of Christianity unconditionally accept any queer person into the congregation
without condemning them for their sexual orientation. In addition to activism for gay
rights, UUCL works closely with the National Alliance on Mental Illness (NAMI) to
bridge the gap between comprehensive mental health care and uninsured patients. The
congregations work with these social cause organizations speaks to Unitarian
Universalisms passion for promoting social equality for vulnerable groups in our society.
Unitarian Universalisms concern with nature and protecting people of all
demographics was a very pleasant discovery. However, social activism is not exclusive to
Unitarian Universalism. For example, phranak anuraksa, otherwise known as ecology
monks, have coalesced into a formidable proponent for ecological conservation and green
policy in Thailand (Darlington437).Thesemonkssawthedevastationcausedbyrapid
deforestation,andsoughttoinspireecologicalconservationthroughthe
interconnectionbetweensocialandnaturalenvironmentsandhumankindsresponsibility

toeach(Darlington441).Themonksphilosophyofinterconnectednessbetween
humanityandnatureiscomparabletotheUnitarianUniversalistteachingthat
connections,withpeople,withanimals,withnature,withenergiesdeeperthanthehuman
eyecanperceivebindallcreationtogetherinequalesteem;therefore,alllifemustbe
protectedunvaryingly(SmurzynskiandMorriss,Spirituality:UnitarianUniversalist
Experiences).UnitarianUniversalismsemphasisonsocialjusticeisrootedwithin
biblicaltext,Butbeyedoersoftheword,andnothearersonly(KingJamesBible,
James1:22).UnitarianUniversalismimplementsthesewordsintotheveryfundamental
coreofthefaithinorderfixsocialcrisesandrestorethespirituallinkagebetween
humanity,nature,andGod.
DifferingViewsontheBibleanditsRoleinDevelopingSpirituality
IntheUUCL,spiritualityisafluidconceptthatdoesnothaveanexplicitpathto
obtain.UnitarianUniversalismrecognizessalvationasthepurestspiritualhealth,but
rejectsthebeliefthatsalvationisobtainedthroughcertainbeliefsorspiritual
transformation,whichisfoundinotherWesternchurches(Wesley,OurUnitarian
UniversalistFaith:FrequentlyAskedQuestions).Salvationisseenasapersonaljourney
tospiritualpuritythroughmoralliving,servicetoothers,anddevelopingwisdomabout
oneselfandtheenvironmentaroundhim(Wesley,OurUnitarianUniversalistFaith:
FrequentlyAskedQuestions).RosemarieC.Smurzynski,aministeremeritaatthe
UnitarianUniversalistAreaChurchinSherborn,Massachusetts,furtherillustratesthis
conceptbysaying,Icallthatmindfreewhichdiscoverseverywheretheradiant
signaturesoftheinfinitespirit,andinthemfindshelptoitsownspiritualenlargement
(SmurzynskiandMorriss,Spirituality:UnitarianUniversalistExperiences).Smurzynski
likenssalvationtoafreedmindthatisawareoftranscendentcelestialpresencethat
guidesthemindtospiritualfullness.
UnitarianUniversalismdoesnotcommandcomprehensiveknowledgeofthe
Bible,orevenabeliefinGodforthatmatter,foronetoobtainsalvation.Unitarian
UniversalistswhoarenotChristianacknowledgetheChristianhistory,butreligious
imageryisnotlongeraprimarysourceofspiritualinspiration.(Wesley,OurUnitarian
UniversalistFaith:FrequentlyAskedQuestions).Instead,theirfaithisderivedfrom
severaldifferentareasincludingnature,intuition,othercultures,science,andcivil
liberationmovements(Wesley,OurUnitarianUniversalistFaith:FrequentlyAsked
Questions).ThosewhodonotaffiliatewithChristianityarenotboundtothereligious
storiesfromtheHolyBibleorenigmaticreligiousimagery;yet,theyareabletoachieve
salvationthroughanethicallifeoriginatedfromtheprinciplesofmoralrelativity.
Membersofthecongregationcomefromavarietyofreligiousbackgrounds,though
manyhaveconvertedtoUnitarianUniversalismwhilestillpracticingtraditionsfoundin
otherreligionssuchasBuddhism,Catholicism,andWicca.Despitethewiderangeof
religionsandpractices,thecongregationcompletelyacceptseverymembersbackground
andworksinharmonytoseekouttruthandspiritualpurity.
SalvationisdifferentinUnitarianUniversalismthanotherChristiansectssuchas
Catholicismbecauseitisnottiedtoscripture.UnitarianUniversalistshavethefreedomto

aligntheirlivestoreligiousteachingsintheBibleortheycanfindinspirationthrough
otheraspectsinlifesuchasscienceandcivilliberationmovements.Sincesalvationisa
personaljourney,thereisnotacorrectmethodtoachievingit.UnitarianUniversalism
respectsallreligiousidealsandculturesbecausetheypossessnotonlyintrinsicmerit,
butalsothepotentialvalueforthosewhohavelearnedtheartoflistening(WhatDo
UnitarianUniversalistsBelieve?).Eachreligiousideologyorculturecouldbringnew
perspectivesofspiritualpurityandsalvationtothecongregation.Therefore,ablendof
culture,beliefs,socialconsciousness,andempiricalobservationisequallyacceptableto
theHolyBibleintermsofbeingabletoattainsalvationthroughamorallife.
Conclusions
ThemostprominentaspectsofUnitarianUniversalismworshipwitnessedat
UUCLarethe organizational structure of the services and worship, Unitarian
Universalisms interconnectedness between nature and social activism, and differing
appreciations of the Holy Bibles importance in developing spirituality. The liberty for
one to develop into a perfectly spiritual being without doctrine being compulsory is
attractive. By combining some core elements of established world religions with an
exceptional sense of religious liberalism, the UUCL became a very hospitable institution
where I felt encouraged to fully develop my spirit to its greatest potential through
whatever method I saw fit. Worship became not only a ritual in a community of believers,
but an intimate connection with my own sense of spirituality and a higher power.

CHAPTERTWO:CONGREGANTINTERVIEWS
Introduction and Methodology
This work is a continuation of the Ethnography of the Unitarian
Universalist Congregation of the Lowcountry, which is an in-depth
study of a Unitarian Universalist congregation in Bluffton, South
Carolina. The following presents interviews from two believers,
Alexander Jensen and Brynna Colella in a narrative style. Each
individual was presented with 17 open-ended questions that asked
about different aspects of the faith such as organizational structure,
personal convictions, and societal views toward the faith. Due to length
restrictions for this assignment, the interviews are not in their entirety.
I selected a few questions and answers from each interview that I
thought were lucid in their explanations and conveyed the
fundamentals of the faith exceptionally well. There were several
discrepancies between the answers, mainly those relating to personal
convictions. These disagreements are acknowledged and explained in
the footnotes.
Subject 1: Alex Jensen
Alexander Jensen is a 21-year-old male who is not a consistent
member of the Unitarian Universalist Congregation of the Lowcountry
(UUCL), but attends whenever he is in the Bluffton, South Carolina
area. His main place of worship is the Unitarian Universalist Church of
the Monterey Peninsula in Carmel, California. He is currently studying
Religion at California State UniversityMonterey Bay in the anticipation
of becoming a minister.
When discussing his background and exposure to his faith, I
noticed several parallels between his story and my own. Alex had been
ostracized from traditional Christian faiths due to his sexual orientation
and began to see them as institutionalized bigotry (Jensen). When he
was 18 years old, he begrudgingly accompanied a friend to a service at
the Universalist Unitarian Church of Monterey Peninsula and found the
experience, spiritually liberating and the start of me finding a
spiritual home. My motivations for finding a church community were
not truly about myself finding religion, but about myself finding
community; one where I wouldnt have to worry about not being
accepted (Jensen). From my experiences at UUCL, I could absolutely
corroborate his account of solidarity and inclusion in the Unitarian

Universalism faith, and it pleased me to understand that this

characteristic was not restricted to the congregation I visited.
The next question focused more on the organizational structure
of worship and the significance of worship in order to foster a more
intimate connection with ones sense of spirituality. I asked him, What
is the point of worship in the Unitarian Universalist faith? What
meaning does it have for you? He paused for a moment to collect his
thoughts and then preceded his answer with a disclaimer that this was
exclusively his understanding and not the collective sentiment held by
practitioners. He continued by stating that the idea of structured
worship (such as Mass in Roman Catholicism) is not seen as obligatory
to maintaining spiritual goodness; however, worship is used to
establish a beloved community, one in which the congregation shows
their love and support for which members can draw support and
inspiration from (Jensen). As I began to write down his response, I
reflected upon the services I attended. It is true that the service was
not concentrated on theological dogma; instead, it was focused on the
community of believers and concern for humanity. The practice of Joys
and Concerns3 personifies the beloved community ideal by celebrating
congregants personal milestones while standing in solidarity with
congregants struggling with any sort of burden. I do believe practicing
worship in this manner builds a deeper sense of individual spirituality
while also creating a secure source of inspiration during trying points in
congregants lives.
Towards the end of the interview, I asked about to role of social
justice and activism in Unitarian Universalism. He began by saying that
the faiths interest in social justice is rooted into Unitarian
Universalisms key principles regarding concern for one another and
protecting the vulnerable in society (Jensen). Each congregation
focuses on what it considers as vital social injustices happening in the
community and works to remedy them. The Universalist Unitarian
Church of Monterey Peninsula focuses on immigration reform,
discrimination of lesbian, gay. bisexual, transgender, and queer
individuals (LGBTQ), and reproductive rights for women while UUCL
concentrates on LGBTQ issues4, homelessness, mental health services,
and domestic violence (Jensen, Colella). Alex was very enthusiastic
3 Joys and Concerns is a ceremony within the service that is described
in the first part of this ethnography.
4 Although both congregations are active in the LGBT community, the
agendas are different. For example, UUCL seeks to rectify South
Carolinas discriminatory policies that deny recognition towards
transgender and gender nonconforming individuals on state-issued
identification (Transgender Teen to Sue SC over License Photo).
California does not have the same policies, so this is not an issue at
Alexs home congregation.
8

throughout his discussion of social justice within his faith and he

indicated that it is his favored aspect of the faith because, it makes
the teachings regarding ethical living and social equality far more
tangibleI think my faith has benefitted far more from the community
outreach we have done (Jensen).
Subject 2: Brynna Colella
Brynna Colella is an 18-yeal old female who lives in Bluffton, South
Carolina and is also a student at the University of South Carolina
Beaufort. She has attended UUCL consistently for five years, though
she does not attend regularly due to numerous obligations. She does
try to attend services whenever possible and attempts to remain
involved within the congregation.
Brynna was not exposed to Unitarian Universalism until middle
school, as her mother was opposed to religious indoctrination of her
children (Colella). Brynna began to feel a sense of isolation for not
adhering to a set religion, which encouraged her to seek out a faith
that paralleled her beliefs. She found UUCl and felt attracted to
Unitarian Universalism because of its inclusive nature. We look at
positive aspects of all religions and accept everyone regardless of their
religious, socioeconomic, or political background (Colella). Alex and
Brynna both reference acceptance as a feature that makes this faith
appealing to them.
I sought to get a broad sense of Brynnas interpretation of
Unitarian Universalism and how it compared to Alexs convictions and
literature published by the Unitarian Universalist Association of
Congregations. I asked Brynna, The Unitarian Universalist church I
attended lacked much religious imagery in the place of worship
besides a chalice. What is the significance of the chalice? She replied
that the chalice represented eternal flame of community,
compassion, and truth5 (Colella). She also expounded upon the lack of
religious imagery by stating that through their absence, the faith
becomes more inclusive towards other religions (Colella). From my
experiences at UUCL, I can attest to this statement. When I was a
Roman Catholic, I remember Masses teeming with religious imagery
(crucifix, colors of the liturgical calendar, etc.) that in hindsight could
be very daunting and inhospitable for someone of another faith. By
intentionally eliminating such symbolism, UUCL becomes a more

5 Alexs response agreed with Brynnas interpretation, but he also

provided a historical context. The chalice was used by Jewish families
in Nazi Germany to indicate they had children in need of rescue. The
chalice was adopted by the Unitarian Universalist Service Committee in
1961 (Hotchkiss, Wartime origins of the flaming chalice).
9

welcoming and accommodating place to worship, regardless of ones

creed.
My next question focused on Unitarian Universalism when compared to
other sects of Christianity. I asked Brynna, What differentiates
Unitarian Universalism from other sects of Christianity? Are there any
core fundamental theological differences between Unitarian
Universalism and other branches of Christianity? She acknowledged
that Unitarian Universalism historically is categorized as a branch of
Christianity; however, she does not consider it to be a Christian faith6.
I do not consider UU as a sect of Christianity as we do not worship
God and that is the core belief of Christianity. Historically, we are a sect
of Christianity because Unitarians were Christians who believed in one
God and discarded the belief of the Holy Trinity. Universalists were
Christians that believed in universal salvation and discarded the belief
that only true believers and devote followers gain salvation. These two
beliefs combined and formed a completely different religion with
extremely different beliefs than Christianity and became the religion
we have now (Colella). I found it very interesting that although the
official teaching is that Unitarian Universalism is a very liberal offshoot
of Christianity, not all adherents believe it be affiliated with the
religion. I believe this strongly testifies to the fluidity of belief within
Unitarian Universalism and how perceptions and practices are formed
through ones own spiritual development and empiricism rather than
infallible doctrine derived from an authoritys interpretation of sacred
text.
Conclusion
These interviews gave me a great amount of insight into Unitarian
Universalism that transcends what I could discover through research
and observation alone. I have found that each congregants core
beliefs could vary greatly within a single institution, yet this is
accepted and even encouraged for believers to form their own
convictions based on their perceptions of spirituality. The first chapter
of this ethnography described the welcoming atmosphere and frequent
mentions of social justice that I experienced during my observations of
services, and these observations were confirmed during both
interviews. Unitarian Universalism allows individuals from all
backgrounds to conserve their principles while encouraging them to
embark on a journey of spiritual development, ethical living, and
service for their community.
6 Alex also stated he did not believe Unitarian Universalism should not
be categorized as a sect of Christianity because it does not adhere to a
strict Christology and is more of an individualized organic spiritual
journey than an organized religion (Jensen).
10

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