grim piety...

A. P. Peabody served as Plummer Professor of Christian Morals at Harvard from 1860 to 1881 (and as professor emeritus until his death.)  The following excerpt comes from one of his later works, "Christian Morals: A Series of Lectures."  The lecture is "Moral Beauty" in which Peabody decries a certain kind of "corpse cold" piety...

"As the beautiful in nature is more than the useful, so is the beautiful in action and in character more than the good. Straight lines and sharp angles do not look beautiful to the eye; nor in life, speech, and conduct do they seem beautiful to the mind. In natural beauty the lines seem continuous, so gently does curve melt into curve. In character, however good, there is no beauty in sharp angles, in brusquerie, rudeness, abruptness, least of all, in fits of goodness which have their beginnings and endings, with the life, though not bad, on a lower plane, in the intervals. Even when there is no lack of continuity, a character may have inflexible rectitude, literal veracity, habits sedulously conformed in the smallest minutiae to the rule of right, and it may have our entire approval, our sincere though cold admiration, yet may have no beauty. There is a style of goodness that reminds one of a skeleton hung on wires, in which conscience is unrestingly active, but the imagination torpid even to death, — which repels sympathy, and makes virtue unlovely. A heaven thus peopled would seem no paradise. Grim piety may be of subjective worth to the individual soul, but its objective value would be represented by a negative sign."

Blessings

lifting our eyes

According to John Emery Abbot, the piety of Jesus (which we are to imitate) has so far consisted of a devotional state of mind, and an ascribing of all benefit to the Father. The third element is habitual gratitude.

"The Piety of Our Savior" continued:

"3. Again. We see the grateful piety of our Saviour expressed on particular occasions when his exertions to accomplish God's will were successful. When he was about to raise Lazarus from the dead, he lifted up his eyes in gratitude, " Father! I thank thee that thou hast heard me." When he had succeeded in inculcating the truths of his religion on the minds of the humble and sincere inquirers around him, he blessed God that though these things were hidden from the wise and learned, they had yet been revealed to babes.

There are continually occurring occasions in our own lives, in which it becomes us to imitate this part of our Saviour's conduct. When any signal opportunities of usefulness or of enjoyment have been given; when any unusual means of improvement have been bestowed; when any danger has been escaped, or any trouble has passed harmlessly by us; when any temptation has been resisted, or any service to God has been done, and conscience is speaking to us in accents of peace;—then let our hearts be touched, then let us remember from whom all good proceeds, and let us acknowledge our obligations with affectionate and joyful gratitude."

Blessings

hearts penetrated and softened...

Dependence and gratitude are vital elements of piety and they are explored by John Emery Abbot in this continuation of his sermon:

"The Piety of Our Savior"

2. In the second place, the piety of our Saviour was manifested by his referring all his own powers and advantages to the Father, and considering all as derived from him.
He not only continually assures us that he "came not of himself," but that " the Father sent him;" thus attributing, with the Apostle, all the benefits which flowed from his coming into the world, to the mercy of God, who so loved the world that he gave his Son to save it...

He assumes nothing to himself. Every thing is referred to God as its Author. And his expressions of gratitude for all that he had given him, are continually implied or expressed.

The same feeling of dependence, the same grateful sense of God's goodness, ought we to exercise. All our blessings, like all his, flow from God. We are called indeed to a different service, and different powers are demanded for our work. But as God invested him with all the powers necessary for his undertaking, so he has given to us all the ability which we need to accomplish the work given us to do...

And ought not the capacities and powers which God has given us, though they be not miraculous, to be acknowledged with gratitude ? 'Though our condition be so unlike to his, though we see no visible interpositions of providence on our behalf, though we discern not angels ministering to us when deserted and in trouble, and see not the spirit of grace descending on us as it descended to rest on him; yet are we not entirely dependent on God's care? Is not his providence continually encompassing us, protecting us in danger, supplying our minutest wants, and surrounding us with numberless comforts ? Is not God's spirit granted, though it operates silent and unseen, to help our infirmities, to sustain our feeble and failing exertions, and to sanctify our souls, and prepare us for heaven ? Why then shall we not imitate the grateful piety of Jesus, and look up from amidst all the blessings and privileges he has conferred upon us, with hearts penetrated and softened with fervent thankfulness ?

Blessings

habitual attention to God's agency...

The rational, empirical, John Lockean element of Unitarianism has long been dominant in the view of those who think about such things. It was the kind of Unitarianism that Emerson famously called "corpse cold."

Often forgotten is the deep piety of many of the early American Unitarians (even many of the more "rationalistic" among them were noted for their piety.) Channing, of course, was the Father of the spiritualistic wing of the movement and Henry Ware Jr. was one of its guiding lights. I continue to explore this expression of Unitarianism with this from John Emery Abbot who explores the piety of Jesus in this sermon:

"THE PIETY OF OUR SAVIOUR.
LUKE VI. 12.
AND HE WENT OUT INTO A MOUNTAIN TO PRAY, AND CONTINUED ALL NIGHT IN PRAYER TO GOD.

The peculiar efficacy of teaching by example has always been felt and acknowledged. In order to having just notions of our duty, it is important, not only that principles be laid down for our direction, but that we be shewn how they are to be applied, and be enabled to trace their influence on the character and conduct of others. And when an example is presented in a light which interests, there will be awakened an involuntary feeling of emulation, a desire of resembling the character which we are taught to admire and love.

In this view, the life of our Saviour is a very important part of the moral system of the Gospel. He came to be the example as well as the teacher of men. In order to become so, it was necessary that he should be placed in situations like ours; that, bearing the infirmities of our nature, encompassed by our wants, and exposed to our temptations, he might mark out by his own conduct, the course in which we should walk through trial, and difficulty, and danger

This view of the character of our Saviour, as one of common life, as one which we may imitate and resemble, is peculiarly applicable to a disposition of which the text is a signal expression. I mean the Piety of our Saviour; and I hope, that by dwelling on a few of the modes in which his piety expressed itself, we may better know our own duties, and also attain some more distinct and interesting views of his character

1. The first thing to be noticed in respect to the piety of our Saviour, is the devotional frame of mind in which he seems habitually to have been. This devotional spirit, we see continually manifesting...There is almost no disposition which it is equally important to acquire as this spirit of devotion. It comprehends all other dispositions of piety. And our Saviour's habit of considering the objects around him, in their connexion with Him who created and governs all, is not only the natural expression of a devotional temper, but also the greatest means of acquiring and maintaining it. God is acting all around us, though veils of flesh conceal him from our sight.

The influence of this habitual attention to God's agency would be to produce a spirit of cheerful, affectionate devotion. Our ideas of the divine perfections would become continually more distinct, noble and elevated. His character would be continually presenting itself in a manner to interest the feelings. His constant presence would be more realized by our hearts, and our own intimate relation and dependence, with all the associated affections it awakens, would be more vividly and permanently felt. By encouraging, and, by deliberate effort, maintaining this habit, the thought of God would become the leading characteristic of our minds, and subordinate to itself all subjects of meaner interest. When silent and alone, our minds would involuntarily rise to Him; and his character, and agency, and relation to us, would become the natural objects of our meditations, when unoccupied by any immediate concerns. It was such a devotional spirit as this, which was the origin of all the expressions of piety in the life of our Saviour. And would we imitate that piety, we must acquire and maintain with much attention and care, that habitual frame of mind which was thus in him."

Blessings

all your deportment...

"Let your light so shine before men,"said Jesus to his disciples, "that they may see your good works and glorify your Father in heaven." Henry Ware Jr. takes that injunction seriously in this installment of his "Formation of the Christian Character"...

"The influence of the principle which rules within, should thus be seen in all your deportment and intercourse, on every occasion and in every relation. Your outward life should be but the manifestation and expression of the temper which prevails within, the acting-out of the sentiments which abide there; so that all who see you may understand, without your saying it in words, how supreme with you is the authority of conscience, how reverent your attachment to truth, how sacred your adherence to duty; how full of good-will to men, and how devoutly submissive to God, the habitual tenor of your mind. Your spontaneous, unconstrained action, flowing without effort from your feelings, amid the events of every day, should be the unavoidable expression of a spirit imbued with high and heavenward desires; so that, as in the case of the Apostles, those who saw them ' took knowledge of them that they had been with Jesus,' it may in like manner be obvious that you have learned of that holy Teacher. And this may be without any obtrusive display on your part, without asking for observation, without either saying or hinting, ' Come, see my zeal for the Lord." The reign of a good principle in the soul carries its own evidence in the life, just as that of a good government is visible on the face of society. A man of a disinterested and pious mind bears the signature of it in his whole deportment. His Lord's mark is on his forehead. We may say of his inward principle, which an Apostle has called ' Christ formed within us,' as was said of Christ himself during his beneficent ministry ;—It ' cannot be hid.' There is an atmosphere of excellence about such a man, which gives savor of his goodness to all who approach, and through which the internal light of his soul beams out upon all observers."

Blessings

the happiness of an ever enlarging hope...

Why do I "prize our system?" Yesterday we were introduced to Unitarian Piety by WEC. After giving nine reasons why Unitarianism is "most favorable to Piety" he concludes and summarizes with these words:

"Am I now asked, why we prize our system, and why we build churches for its inculcation ? If I maybe allowed to express myself in the name of conscientious Unitarians, who apply their doctrine to their own hearts and lives, I would reply thus: We prize and would spread our views, because we believe that they reveal God to us in greater glory, and bring us nearer to him, than any other. We are conscious of a deep want, which the creation cannot supply, — the want of a perfect Being, on whom the strength of our love may be centred, and of an Almighty Father, in whom our weaknesses, imperfections, and sorrows may find resource; and such a Being and Father Unitarian Christianity sets before us. For this we prize it above all price. We can part with every other good. We can endure the darkening of life's fairest prospects. But this bright, consoling doctrine of one God, even the Father, is dearer than life, and we cannot let it go. Through this faith, every thing grows brighter to our view. Born of such a Parent, we esteem our existence an inestimable gift. We meet everywhere our Father, and his presence is as a sun shining on our path. We see him in his works, and hear his praise rising from every spot which we tread. We feel him near in our solitudes, and sometimes enjoy communion with him more tender than human friendship. We see him in our duties, and perform them more gladly, because they are the best tribute we can offer our Heavenly Benefactor. Even the consciousness of sin, mournful as it is, does not subvert , our peace ; for, in the mercy of God, as made manifest in Jesus Christ, we see an inexhaustible fountain of strength, purity. and pardon, for all who, in filial reliance, seek these heavenly gifts. Through this faith, we are conscious of a new benevolence springing up to our fellow-creatures, purer and more enlarged than natural affection. Towards all mankind we see a rich and free love flowing from the common Parent, and, touched by this love, we are the friends of all. We compassionate the most guilty, and would win them back to God. Through this faith, we receive the happiness of an ever-enlarging hope. There is no good too vast for us to anticipate for the universe or for ourselves,- from such a Father as we believe in. We hope from him, what we deem his greatest gift, even the gift of his own Spirit, and the happiness of advancing for ever in truth and virtue, in power and love, in union of mind with the Father and the Son."

Blessings

inward, living, practical religion...

Preached at the Dedication of the Second Congregational Unitarian Church, New York, in 1826, the following sermon is William Ellery Channing's effort to explain, in the face of its often virulent detractors, how Unitarianism is conducive to a life of deep piety. Some excerpts from the introduction (to be continued...)

"UNITARIAN CHRISTIANITY MOST FAVOURABLE TO PIETY.
(1826)

'And Jesus answered him, The first of all the commandments is, Hear, 0 Israel; The Lord our God is one Lord. And thou shall love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength. This is the first commandment.'—Mark xii. 29, 30.

Unitarianism has been made a term of so much reproach, and has been uttered in so many tones of alarm, horror, indignation, and scorn, that to many it gives only a vague impression of something monstrous, impious, unutterably perilous. To such I would say, that this doctrine, which is considered by some as the last and most perfect invention of Satan, the consummation of his blasphemies, the most cunning weapon ever forged in the fires of hell, amounts to this,—That there is one God, even the Father; and that Jesus Christ is not this One God, but his son and messenger, who derived all his powers and glories from the Universal Parent, and who came into the world not to claim supreme homage for himself, but to carry up the soul to his Father as the Only Divine Person, the Only Ultimate Object of religious worship. To us, this doctrine seems not to have sprung from hell, but to have descended from the throne of God, and to invite and attract us thither...

We regard Unitarianism as peculiarly the friend of inward, living, practical religion. For this we value it—for this we would spread it; and we desire none to embrace it but such as shall seek and derive from it this celestial influence...

I shall have contributed no weak argument in support of the truth of our views; for the chief purpose of Christianity undoubtedly is to promote piety, to bring us to God, to fill our souls with that Great Being, to make us alive to Him ; and a religious system can carry no more authentic mark of a divine original, than its obvious, direct, and peculiar adaptation to quicken and raise the mind to its Creator. In speaking thus of Unitarian Christianity as promoting piety, I ought to observe that I use this word in its proper and highest sense. I mean not everything which bears the name of piety, for under this title superstition, fanaticism, and formality are walking abroad and claiming respect. I mean not an anxious frame of mind, not abject and slavish fear, not a dread of hell, not a repetition of forms, not church-going, not loud profession, not severe censure of others' irreligion; but filial love and reverence towards God, habitual gratitude, cheerful trust, ready obedience, and, though last, not least, an imitation of the ever-active and unbounded benevolence of the Creator."

Blessings

thin gruel...

Yesterday, Peacebang posted a massive and passionate missive to Unitarian Universalists. The post (and the responders to it) make several points, many of which come down to the fact that institutional UUism can be pretty "thin gruel" to use an old term. A mile wide and an inch deep. Among the many points that PB makes are the importance of the local congregation and the need for depth in the worship experience. I couldn't agree more.

For me, it comes down to our need (both as individuals and as a denomination) for a little more Piety. Piety, that love of God or if you prefer, the Universal, the Higher Power-in short whatever we find greater than ourselves...) is often thought of in conjunction with self flagellating ascetics of one stripe or another. It need not be so.

Reading Peacebang yesterday, I was reminded of Henry Adams' take on the Unitarian establishment in the Boston of his day. "Nothing," he wrote in his 'Education', "quieted doubt so completely as the mental calm of the Unitarian clergy. In uniform excellence of life and character, moral and intellectual, the score of Unitarian clergymen about Boston, who controlled society and Harvard College, were never excelled. They proclaimed as their merit that they insisted on no doctrine, but taught, or tried to teach, the means of leading a virtuous, useful, unselfish life, which they held to be sufficient for salvation. For them, difficulties might be ignored; doubts were waste of thought; nothing exacted solution. Boston had solved the universe; or had offered and realized the best solution yet tried. The problem was worked out."

Of course there is some justice in this rather backhanded compliment, but what he does not report is the element of piety so important to the understanding of the Boston Unitarians. I have long wanted to write about Unitarian piety-its practical, quiet, yet deep reverence. Maybe someday...for now, I plan a series of posts on Unitarian Piety from Channing to Parker (Parker wrote much about piety and it is fascinating work)

Blessings