Dan Harper | Sermons

Category: Unitarian Universalism

When Our Actions Define Us, pt. 1

Sermon copyright (c) 2026 Dan Harper. As delivered to First Parish in Cohasset. The text below has not been proofread. The sermon as delivered contained substantial improvisation.

A three part series about free will — first sermon in the series — last sermon in the series

Readings

The first reading was from a short story titled “The Guest” by Albert Camus. The story is set in Algeria during the French colonial era. A French police officer has delivered an Arab prisoner to a French schoolteacher named Daru, and he has told Daru to deliver the Arab to prison. Here’s what Daru does:

“Daru surveyed the two directions. There was nothing but the sky on the horizon. Not a man could be seen. He turned toward the Arab, who was looking at him blankly. Daru held out the package to him. ‘Take it,’ he said [in Arabic]. ‘There are dates, bread, and sugar. You can hold out for two days. Here are a thousand francs too.’ The Arab took the package and the money but kept his full hands at chest level as if he didn’t know what to do with what was being given him. ‘Now look,’ the schoolmaster said as he pointed in the direction of the east, ‘there’s the way to Tinguit. You have a two-hour walk. At Tinguit you’ll find the administration and the police. They are expecting you.’ The Arab looked toward the east, still holding the package and the money against his chest. Daru took his elbow and turned him rather roughly toward the south. At the foot of the height on which they stood could be seen a faint path. ‘That’s the trail across the plateau. In a day’s walk from here you’ll find pasturelands and the first nomads. They’ll take you in and shelter you according to their law.’ The Arab had now turned toward Daru and a sort of panic was visible in his expression. ‘Listen,’ he said. Daru shook his head: ‘No, be quiet. Now I’m leaving you.’ He turned his back on him, took two long steps in the direction of the school, looking hesitantly at the motionless Arab and started off again. For a few minutes he heard nothing but his own step resounding on the cold ground and did not turn his head. … He had already gone some distance when he again stopped and looked. There was no longer anyone on the hill.”

The second reading was from the Unitarian Universalist theologian William R. Jones. Dr. Jones was best known for his 1973 book titled Is God a White Racist? but reading comes from his 1975 essay titled “Theism and Religious Humanism: The Chasm Narrows.”

“Abraham’s situation, when he is commanded to slay Isaac, represents the human situation. Forced to decide whether he is addressed by God or Moloch and given the impossibility of demonstrating whose voice he hears, Abraham … must decide the source of the command…. If he concludes that the decree is from God, it is morally imperative. If, however, he decides that it is Moloch’s voice that he hears, the order must be rejected. But clearly, only Abraham can make this crucial decision.

“Likewise with humankind: forced by virtue of our freedom and the existential situation of objective uncertainty, we cannot escape the necessity to be the measure of even that higher reality that created us. There is no way to escape this responsibility … for it is a factor of the freedom that is our essence.”

Sermon

In last week’s sermon, I gave a brief theological history of First Parish; this was in response to a question asked by one of you during last spring’s question box sermon. Last week, I said that one of the theological strands running through the three centuries of First Parish’s history is our firm conviction that human beings have a great deal of free will. And at the end of the sermon last week, I promised I would explore how free will — the human freedom to act in the world — continues to shape us religiously. And that’s what we’ll consider this week.

Which brings us to the first reading, from a story titled “The Guest” by Albert Camus. I know some of you have read the story, but for those of you who haven’t, or who read it so long ago that you’ve forgotten it, here’s what happens:

The story opens with Daru, a schoolteacher who is French but who has spent most of his life in Algeria. He alone in his mountain classroom; alone because a blizzard has just ended, forcing his students to stay home. This blizzard ended an eight month drought, a drought which had driven many of his students deeper into grinding poverty.

Daru looks out the window, and sees two figures struggling through the snow up the steep rise to the school. These two turn out to be Balducci, a policeman from Corsica, now close to retirement, and Balducci’s prisoner, an Arab who killed his cousin. Balducci talks with Daru in French — the Arab doesn’t speak French — telling Daru that he must bring the Arab another 20 kilometers to the main police station. Balducci, for his part, has to get back to where he is based, since some of the native Algerians are planning to revolt against French rule. Daru says that he is not a policeman, and he won’t turn the Arab over to the main police station. Balducci leaves the Arab in the schoolhouse anyway, and returns from whence he came.

When Balducci is gone, Daru treats the Arab as a guest; he does not tie him up, and indeed he hopes the Arab will escape. But the Arab stays; Daru feeds him; they sleep side by side that night; and in the morning, Daru walks with the Arab to a trail junction.

There Daru gives the Arab enough food and money to allow escape into the interior of the country, shows him the two paths — one the escape route to the interior, one the path to police headquarters — and lets the Arab decide what to do. When Daru looks back a little later, he sees “with a heavy heart” that the Arab has chosen to take the path leading to police headquarters, where he will face certain execution. When Daru gets back to the schoolhouse, he find these words written in chalk upon the blackboard: “‘You handed over our brother. You will pay for this.’” And the final sentence of the story says: “In this vast landscape he had loved so much, he was alone.”

Daru did what he thought was right — he treated the Arab as a guest, gave him food and money, and refused to turn him over to a French colonial system of justice for which he doesn’t appear to have much respect. Daru does the right thing, and yet the Arab’s brothers blame him, and promise to take revenge on him. In short, Daru does what he thinks is right, and everyone despises him for it — he offends Balducci, the policeman; he will probably die at the hands of the Arab’s brothers.

There are two points to which I’d like to draw your attention. First, this story shows how our actions can define us. Daru defines himself by treating the Arab as a guest, by being a good host; the Arab prisoner defines himself by not choosing to escape when Daru gives him the opportunity. Second, the story shows that the consequences of our actions may be judged differently by different people. The Arab probably feels that Daru is a decent person — although we never learn exactly what the Arab feels, just as we never learn his name — but the policeman and the Arab’s brothers obviously judge Daru harshly.

Once we accept these two points, then we are led to conclude that there are no universal standards of morality with which all persons agree. And if we accept these two points, we are also led to conclude that when it comes to moral decisions, no one of us ever sees the whole picture. Life forces us to make decisions all the time, yet all too often we cannot foresee all the consequences of our actions; indeed, sometimes the consequences of our actions may turn out to be completely unexpected, or the opposite of what we thought or hoped for. Yet we cannot stop making decisions, because life constantly forces us to choose between different courses of action.

All this may seem a bit depressing. We might like to believe the good guys always win. We might like to believe life is like those old movies about mythical cowboys, where the good guys wear white hats, and the bad guys wear black hats, and the good guys always win in the end. But we know life is not like that. So maybe it’s less depressing to keep it real, and admit that many times it’s difficult to determine what to do.

I think about precisely this issue whenever I teach the comprehensive sexuality education course first developed by the Unitarian Universalist Association for grades seven through nine back in 1968, and revised regularly since then. Originally called “About Your Sexuality,” and now called “Our Whole Lives,” this course is designed to give early adolescents the information they need to make informed decisions when they are confronted with sexual choices. Here I should say that the sexual choices that confront early adolescents are pretty wide-ranging. At one end of a range of behaviors, early adolescents can choose to engage in no sexual activity, or in very low risk sexual behavior like kissing; and we actually tell them that it is healthier for early adolescents to stay at this end of the range of behaviors. Then of course there is a wide range of behaviors beyond that. Not only do early adolescents have a wide range of behaviors they can choose from, they are also called upon to make frequent decisions about their sexuality.

Nor is it possible for early adolescents to avoid making decisions about their sexuality, not least because our culture is awash in sexual imagery. Advertisers use sex and sexuality to sell their products. Movie and TV producers use sex to attract viewers. Songwriters include love and sex in most of the popular songs that we all listen to; even in a fairly benign song like Johnny Cash singing “Ring of Fire,” he’s not singing about wildfires in California, he’s singing about sexuality and love. Nor is it any wonder that sexuality so permeates our culture; reproduction and child rearing are essential to the survival or our species, which means that reproduction and child rearing are going to be a major concern for all human beings (even for child-free people like me). No wonder, then, that reproduction and child rearing permeate every aspect of human culture. Including religion and spirituality. Religion and spirituality are human activities, so of course religions and spiritualities are going to concern themselves with human sexuality. For some religions and some spiritualities, their concern with human sexuality is going to result in lots of rules and doctrines limiting the apparent choices that can be made by individuals.

Our religion takes a somewhat different approach. We have seen that rules and doctrines are especially effective; rules and doctrines may work for some people, but they don’t work for other people. More importantly, rigid rules and doctrines require a harsh and rigid view of human nature, something like original sin. But we do not perceive the world in terms of binary, black-and-white choices — a right choice and a wrong choice and nothing in between — but rather we perceive the world in shifting shades of gray which can often make it difficult to determine which is the correct course of action to follow. In our view, the real world is more like the world depicted in the story of Daru the schoolteacher, where people can make what seem to be the right choices, but which turn out to have consequences no one could foresee. To put this another way, we believe that human beings have a radical freedom to act. Even though some recent findings of neuroscientists may indicate that we may not have all that much free will, we believe that we still have to live our lives as if we had radical freedom of action.

No original sin. Radical freedom. A world where it can be difficult to determine what is right. Our religious worldview leads us to believe that we cannot, and should not, rely on strict rules and doctrines handed down from higher authorities. Instead, we have to figure out how to make choices — and how to live with the consequences of our choices when things don’t turn out quite the way we had expected.

At the end of the story by Albert Camus, Daru the schoolteacher feels utterly alone, or as the story put it: “In this vast landscape he had loved so much, he was alone.” This is where I part ways with Camus. Our religious worldview would suggest that Daru does not need to be quite so alone. This is really the point of the Our Whole Lives comprehensive sexuality education program that we offer — we tell early adolescents that they do not need to be alone. Indeed, much of the course is designed to improve their communication skills, not only so that they can someday talk with future partners about sexual choice, but also so that they can talk better with their parents and guardians. We also want them to be able to talk openly with their friends and peers about sexual choices. One positive result of this is we hear back from teens who have completed the program that their friends and peers turn to them for trustworthy information about sexual choices and about human sexuality. Radical freedom of action does not mean you have to be lonely.

The Our Whole Lives comprehensive sexuality education program is not just for early adolescents — there are Our Whole Lives courses for other age groups, including for adults. Next year, I hope we can offer the Our Whole Lives program for grades ten through twelve, that is for middle adolescents. My experience of teaching this program is that middle adolescents have become very aware that they are soon to go off to college or the military or full-time work, where they will be confronted with new sexual choices. As a result, not only do they want time to talk with their peers and with trusted adults about those impending sexual choices, they also feel a desire to improve their communication skills so they can talk more easily with others about human sexuality. In short, middle adolescents have begun to better understand that we are not as alone as Albert Camus would have us believe; we are not so completely alone as Camus wants us to believe, and we can reach out to others as we make decisions.

This has been brought home to me in talking with late adolescents (that is, people who are roughly aged eighteen into their early twenties). Statistics show that a large percentage of people are sexually assaulted during the course of their lives. Figures vary, but the National Sexual Violence Resource center says perhaps one in five women and some significant number of men are raped or sexually assaulted over their lifetimes.(1) Other sources give higher numbers; one source says 27% of American women have been raped, and 54% have experienced some kind of sexual violence.(2) And most sexual assaults happen to people under the age of thirty. From talking with late adolescents, I’ve learned that many of them either know someone who has been sexually assaulted, or have been sexually assaulted themselves. While no one chooses to be sexually assaulted, people do have choices about how to recover from sexual assault. And reaching out to trusted people does seem to help with recovery from sexual assault. Here again, we do not need to be alone; we can reach out to others when we are confronted with difficult choices.

And there are also Our Whole Lives sexuality education courses for young adults, middle adults, and older adults (that is, age fifty and up). At each of these ages, we can make life-changing choices — to have children, or to not have children; how we become emotionally intimate with another person; how we deal with the ethical implications of consent; and so on. I appreciate the fact that there is a course for older adults. As an older adult myself, I’ve found that our culture does not offer many places where people over fifty are encouraged to talk about human sexuality. Society tells older adults that we’re not sexual beings, yet we too are constantly making choices about emotional intimacy, about appropriate touch, and so on. Society also tells us adults, especially us older adults, that we’re supposed to figure things out by ourselves, without talking to other people. I don’t think this is the best way to make choices about important things. It’s easier for us human beings when we can talk things out with other people whom we trust, and we seem to make better decisions when we can talk things out.

I think about this when I hear the second reading, the words by Rev. Dr. William R. Jones. Dr. Jones was a Unitarian Universalist who served as a religious educator, a minister, and then for most of his career a professor of religion and religious studies. Speaking of the necessity for making choices, Jones says, “There is no way to escape this responsibility … for it is a factor of the freedom that is our essence.” Thus, whether or not you happen to believe in God, we are still forced by our human freedom to constantly make choices; and we must make those choices even though it is impossible for any one human being to know with certainty what is true and right. Jones used to say that both liberal theism and religious humanism had this in common; and therefore theists and humanists have much more in common with each other than it may seem at first.

Elsewhere in his writings, Jones spoke of “humanocentric” religion. By this he meant both religious theism and religious humanism where human beings are the focus. Some religious theists push off the responsibility for their actions onto a big Daddy God, and some religious atheists push off their responsibility for their actions onto a big Daddy DNA, or bid Daddy brain science. But Dr. Jones wanted us to see how human beings could be the measure of all things; and the implication here is that human community is an essential locus for our human decision-making.

That is one of the main purposes of the Our Whole Lives sexuality education program — if we can come together and learn how to communicate better, if we can get some practice communicating with others, we won’t feel so alone when we have to make the choices that define us. This is also one of the main purposes of our Sunday mornings — although to get the full benefit, you really have to come across the street after the service, you have to come to social hour, because that’s where we have the time to talk with one another.

We’re out of time, but there is still much more to say about the topic of human freedom to make choices. You can come back next week for more on this big topic, as I explore another big area where people have to make potentially life-altering choices. This week, I took a quick look at human sexuality as something that requires us to make life-changing choices. The other area of human activity that requires us to make difficult and potentially life-changing decisions is money. So I’ll continue this conversation about human freedom next week by considering how human freedom intersects with money.

To Be Continued…

February 22, 2026
A Brief Theological History of First Parish in Cohasset

Sermon copyright (c) 2026 Dan Harper. As delivered to First Parish in Cohasset. The text below has not been proofread. The sermon as delivered contained substantial improvisation.

A three part series about free will — second sermon in the series — third sermon in the series

Introduction

[Dan Harper] Last spring, during the “Question Box Service,” someone asked for a brief theological history of First Parish. This sermon is a partial answer to that question. I found four readings — one from 1770, one from 1823, one from 1960, and one from 1998 — each one written by a different First Parish minister, each one representing one theological position from the past three hundred years. After Holly reads each of these readings, I’ll give a brief commentary on it.

Luckily, a number of First Parish ministers were quite good writers. Three of the four readings you’re about to hear came from published writings. I think you’ll enjoy hearing the distinctive voices of these four people.

Title page of “A Discourse Delivered on the Day of the Annual Provincial Thanksgiving” by John Browne (1771)

Reading

[Read by Holly Harris] The first reading comes from a sermon preached by Rev. John Browne to our congregation here in Cohasset on December 6, 1770. The sermon was titled, “A Discourse Delivered on the Day of the Annual Provincial Thanksgiving.”

“The consideration of God’s sitting at the helm of the Universe should ever dispose us to put our trust in him; and not greatly fear what man can do unto us. Never let it be said that the difficulties which we feel, or think we have reason to fear, cause us to be unmindful of our creator, preserver, and constant benefactor. It was once the expression of a very impious woman to her religious husband, when his property was invaded, his children destroyed, and his life endangered, ‘Curse GOD and die.’ But he replied in the greatness of his distress: ‘Thou speakest as one of the foolish women speaketh: What? Shall we receive good at the hand of God, and shall we not also receive evil?’ All that befalls the children of men is designed by their Maker to promote their happiness. The least glimmering of mercy amidst the greatest outward distress is sufficient to excite our gratitude, if we reflect properly on it.”

Commentary

[DH] Three decades before John Brown gave this sermon, Jonathan Edwards, a minister out in Northampton preached a very different kind of sermon. Jonathan Edwards titled his sermon “Sinner in the Hands of an Angry God,” and one sentence from that sermon will suffice to give you a sense of the whole:

“The God that holds you over the pit of hell, much in the same way as one holds a spider, or some loathsome insect over the fire, abhors you, and is dreadfully provoked; his wrath towards you burns like fire; he looks upon you as worthy of nothing else but to be cast into the fire; … you are ten thousand times more abominable in his eyes than the most hateful venomous serpent is in ours.”

John Brown believed in a very different kind of God. John Brown’s God was essentially good. John Brown’s God wants human beings to be happy. He admits that sometimes bad things happen to good people — sometimes God allows evil to befall us. But on the whole, John Brown’s God is trustworthy, merciful, and good. On the whole, John Brown’s God loves human beings.

Jonathan Edwards and John Brown represent the two sides of a great theological battle that raged in New England in the middle of the eighteenth century. On the one hand, people like Jonathan Edwards said that human beings are evil, that God despises us, that all human beings must throw themselves on the mercy of a wrathful and hate-filled God, even as that God is about to cast them into hell. On the other hand, people like John Brown said that both God and human beings are basically good, and that God’s love is more powerful that sin and evil.

There’s another important differences between these two theological positions. People like Jonathan Edwards believed that even before they were born, the majority of human beings were predestined by God to be sent to hell and eternal damnation. People like John Brown, on the other hand, believed that human beings had free will to choose goodness; in their view, God wanted to give humans every possible chance to show that they were worthy of God’s eternal love. This latter view was known as Arminianism, and nearly all Unitarian churches in New England come from this Arminian theology — this theology of humans having free will and being able to choose good.

Sadly, this theological battle continues to rage here in the United States. There are many right-wing Christians who believe that most human beings are loathsome insects that God is dangling over a fire. From what I’ve seen, such beliefs warp the people who hold them, encouraging them to despise poor people, women, immigrants, people of a different skin color. I continue to side with those who believe that human beings have infinite capacity for goodness, and infinite capacity for love.

Title page of “A Discourse in Which the Doctrine of the Trinity Is Examined…” by Jacob Flint (1824)

Reading

[HH] The second reading is from a sermon preached by Rev. Jacob Flint in the afternoon of December 7, 1823. The sermon was titled, “A Discourse in Which the Doctrine of the Trinity Is Examined.”

“The word ‘trinity’ cannot be found in the Old or New Testament; and there is not a word in any language among the tribes of men, which will express the existence of trinity in unity. The reason is, because such an existence is an impossibility in the nature of things. Professor Stuart is among the most able defenders of the trinitarian doctrine at the present day; and in his letters to Unitarians he states the question ‘How can three be one and one three.’ … ‘In no way,’ I necessarily and cheerfully reply. He still attempts to defend the doctrine. But he makes it only to be a distribution in the Godhead, and professes not to understand in what it consists. … In making Jesus, the Christ, [to be] God equal with the Father, we transgress the first of the ten commandments: ‘Thou shalt have no other God before, or beside me.’”

Commentary

[DH] By the early nineteenth century, the theological battle of the previous century had taken a somewhat different form. The Arminian camp — which included John Brown of Cohasset, and Ebeneezer Gay of Hingham, and Jacob Flint — the Arminians continued to believe that the universe was basically good, and that humans had the capacity to be good. Then their opponents, those in the Jonathan Edwards tradition, realized that the Arminians no longer believed in the Trinity; that is, they now refused to say that God was three persons in one. So the inheritors of Jonathan Edwards taunted them by calling them Unitarians. The Arminians decided that they liked that new term, and they began calling themselves Unitarians; even though the central element of their religious viewpoint was not the unity of God, but rather human freedom to choose goodness.

By the early 1820s, the Trinitarian party looked for towns where their party was in the minority, and then they would send in outside funding to set up a second, trinitarian church. Flint must have worried that the trinitarians were going to try this here in Cohasset, for on December 7, 1823, he preached a sermon in which he told his congregants that the doctrine of the trinity was ridiculous, and that they should all consider themselves Unitarians. Within weeks, a small number of trinitarians angrily withdrew from Flint’s congregation; outside money poured in, allowing Cohasset’s trinitarians to build a new building and hire a trinitarian minister.

When I read Jacob Flint’s 1823 sermons on Unitarianism, I agree with him on an intellectual level — I agree that the doctrine of the trinity doesn’t make intellectual sense. But I don’t feel the same need for intellectual purity that Flint seemed to feel. Day-to-day life can be difficult, and most of us have beliefs that maybe can’t be justified intellectually, but help us get through the days. When I compare Jacob Flint’s sermon to John Brown’s sermon, I find John Brown give me more help in getting through day-to-day life. When I’m confronted with the death of someone in my family, I don’t spend much time worrying about theological doctrines; but I find it comforting to be told that the universe is basically good, that even if I’m suffering evil now, on the whole things are going to be all right.

Title page of “I Was Alive — and Glad” by Roscoe Trueblood (1971)

Reading

[HH] The third reading comes from a sermon by Rev. Roscoe Trueblood, preached to our congregation here in Cohasset circa 1960. The title of the sermon is “The Splinter in Your Brother’s Eye.”

“’Judge not, that ye be not judged,’ began Jesus. And immediately some interpretation is necessary. We know that he was not telling people not to judge anybody. He himself often judged people. Therefore, for a long time — since the early days of New Testament criticism, it has been certain that Jesus was simply saying, … Be careful how you measure people, especially their faults, and be sure to do it as you would want it done to you….

“And those who have read the Vedas of India or the writings of Zarathustra or the works of Mohammed, know that these and other scriptures come to the full support of Jesus on this point. Zoroaster urged that the common burdens and troubles shared by all human kind, ought to make destructive or vicious criticism impossible. Mohammed in his theory of the salt that dissolves in water and can be tasted at the surface, … or as deep as one can go, was saying that our common humanity ought to make us kind and to stir up a mutual sympathy. And, as you doubtless know, the Vedas many times over, present and describe this spirit of generous measurement and judgment, which this overflowing, ubiquitous spirit can present in the minds and hearts of all men. Why note the splinter in your brother’s eye — and consider NOT the plank that is in thine own?”

Commentary

[DH] Of all the ministers of this congregation whose sermons or other writings I have managed to get my hands on, I like Roscoe Trueblood the best. He was minister here from 1945 to 1949, and again from 1951 to 1968. To my mind, he represents the best of what I call Emersonian Unitarianism.

Ralph Waldo Emerson had a profound influence on Unitarianism. Emerson believed that all human beings can have a direct connection to truth and goodness, a direct connection to the divine. Emerson also believed that every human being should be responsible for themselves; to use one of his terms, we should be self reliant. This means both that we should each take charge of our own ethical decisions, and that we should take charge of our own spiritual growth. These two things go together. If you have a direct connection to the divine, a direct connection to truth and goodness, then you don’t need someone else to tell you how to be a good person — you can rely on your inner sense of how to be good. And if you can know how to be good, then you must take responsibility for your actions. I see this Emersonian influence in Roscoe Trueblood’s interpretation of the saying, “Judge not, that ye be not judged.” It is up to each of us to take care of how we judge others; we have enough access to the divine, each one of us, that we can take care in how we measure other people.

Emerson was profoundly influential in another way. Since he believed that all human beings had equal access to the divine, he felt that we can look at all religious traditions to find wisdom. It is thanks to Emerson that Roscoe Trueblood can say the wisdom we find in the Christian scriptures can also be found in the sacred writings of the Hindus, the Zoroastrians, the Muslims, in all great wisdom traditions.

I chose this excerpt from one of Trueblood’s sermons because he addresses issues that are of interest today. We live in a polarized society, where it’s considered normal and OK to go on social media and mock the opposing political party, to hateful things about anyone with whom one disagrees. Both liberals and conservatives are doing this — and moderates too. In response, Roscoe Trueblood would tell us that “the common burdens and troubles shared by all human kind, ought to make destructive or vicious criticism impossible.” And Roscoe Trueblood also draws our attention to the “spirit of generous measurement and judgment, which this overflowing, ubiquitous spirit can present in the minds and hearts of all.” When he says this, Roscoe Trueblood reminds me of Rev. John Brown — not only is the universe basically good, but human beings can choose to rise to the high level of the goodness of the universe.

Cover of “Evening Tide” by Elizabeth Tarbox (1998)

Reading

[HH] The fourth reading is from a meditation by Rev. Elizabeth Tarbox, who was the minister of our congregation from 1997 to 1999. This is from her book “Evening Tide.”

“Where the light catches the tears in another’s eyes, where hands are held and there are moments without words, let us be present then, and alive to the possibility of changing. Let us seek to make another’s well-being the object of our concern. Let us seek to be present to another’s pain, to bathe another’s wounds, hear another’s sadness, celebrate another’s success, and allow the other’s story to change our own…..

“Let us not defend ourselves against the discomfort of unruly emotion, nor seek to close down our hearts for fear a new love will come to shake our foundations. Let us instead be open to discovering a new way of seeing an old problem, or appreciating the perfection of a seashell, or the possibility of friendship. For in giving ourselves to what we do not understand, we receive life’s blessings, and in taking care of another, we are cared for.”

Commentary

[DH] Elizabeth Tarbox is also in the Emersonian tradition. Like Emerson, she was a mystic who saw God in everything. Admittedly, it’s not clear to me how she conceived of God. I suspect she was a religious naturalist — that is, she did not spend much time worrying about supernatural things, but instead paid attention to her senses, and found the divine in what she found in this world. Curiously enough, this impulse towards religious naturalism extends back to the beginnings of our congregation. For the first half century of our existence, our congregation was under the influence of Rev. Dr. Ebeneezer Gay of Hingham, who once said that we do not need a Bible for there is another book which can always be studied: “The Heavens, the Earth and the Waters, are the Leaves of which it consists.”

Elizabeth Tarbox was more willing to embrace the full range of human emotions than the other ministers we’ve heard from. She was a product of feminist theology, and feminist theology taught us that emotions were just as much a part of religion as intellectual theology. This is not to say that Roscoe Trueblood and Jacob Flint and John Brown were unfeeling — but feminist theology gave us greater permission to feel our religion, not just think it. A history of the Middleboro Unitarian Universalist congregation, where Elizabeth Tarbox was minister before coming to Cohasset, describes the emotional impact of her sermons: “Parishioners were frequently so moved, they sat in voluntary silence after the postlude, often with tears streaming down their faces.” This is a far cry from Jacob Flint’s heady intellectual treatment of the doctrine of the Trinity.

Conclusion

[DH] I’d like to point out two theological concepts that seem to run through the entire history of First Parish in Cohasset.

First of all, we have long stood for religious liberty. I can find no evidence that we ever had a creed. We had a covenant; but it was entirely optional as to whether you signed the covenant or not. For much of our history, we have been tolerant of a fairly wide range of beliefs. The search for truth and goodness requires religious liberty.

Secondly, we have long believed that human beings have the capacity to make this world a better place; or conversely, to turn this world into a kind of hell on earth. That is to say, we asset that human beings have free will. Instead of blaming evil on some original sin and an abusive father-figure of a God, we have seen that much of the evil in this world comes from human beings, while the rest comes from the random chance of unfortunate occurrences.

Today, we also recognize that with great freedom comes both great power and great responsibility. We define ourselves by our actions. We do not believe that human beings have some pre-ordained essence: we do not have original sin, but nor are we essentially good; rather, we constantly define and redefine our own essence through our own actions. Personally, it is this religious problem I struggle with more than any other. It would be so much easier if I could just say — oh, I’m basically a good person — or even: oh, I’m basically sinful. Life becomes more difficult when we realize that it we who define who we are, by the way we act in the world. This is such important matter that I’m going to devote the next two sermons to it.

However, I won’t keep you in suspense. It really all boils down to what Roscoe Trueblood said back in 1960: “our common humanity ought to make us kind and to stir up a mutual sympathy.” In the end, that’s all there is to it: kindness and the mutual sympathy of human connection.

To Be Continued…

February 15, 2026
Alike, Unalike

Sermon copyright (c) 2026 Dan Harper. As delivered to First Parish in Cohasset. The text below has not been proofread. The sermon as delivered contained substantial improvisation.

Readings

The first reading was from “Another View of Preston Bradley,” an online memoir by Judy Thornber, giving her memories of Rev. Dr. Preston Bradley, minister of the People’s Church in Chicago from 1912 to 1976. In the 1930s, People’s Church boasted weekly attendance of up to 4,000 people, and Bradley’s radio broadcasts reportedly reached 5 million more.

“As a true admirer who heard Preston Bradley on the radio and in person at his church, I saw no sign of megachurch techniques. Bradley did not ‘orate.’ He spoke in a personal, conversational way, revealing his own feelings and thoughts and his high aspirations for what people could do. He acknowledged that times were difficult and many people had enormous problems. It was, after all, the Depression. He did his best to provide hope to his following, without mention of God or Jesus, and to engage in citywide social action with various civic organizations. This man was not an Elmer Gantry type egoist. He was passionate about empathy and support for those with troubles, but not in a ‘theatrical’ way. His true genius was that he simply talked directly to his congregation, both on the radio and in the church, as if they were intelligent people who wanted to lead good lives. He tried to encourage them and keep their hope alive.

“Since few of today’s UU ministers can grow membership the way Bradley did, we should seriously study his sermons to understand why they spoke so clearly to people and were so well received by the public. When Bradley spoke, you felt he was speaking to you one on one. He shared himself. He did not pretend to have all the answers. He did preach that hope could be nurtured by persevering and by focusing on leading a good life according to our own best lights.”

The second reading was from “What is Unitarianism?” by Alan Ruston, a 1973 pamphlet written for the British Unitarians, whose formal name is the General Assembly of Unitarian and Free Christian Churches.

“What do we find in a local Unitarian church? We find — above all — independence. Each church is a sovereign entity, responsible for its own affairs. It calls its own ministers, and dismisses them if it wishes. It builds its own church structure, and pulls it down if it wishes. It even disbands itself if it considers its useful purpose has been achieved. The churches are loosely united in the General Assembly of Unitarian and Free Christian Churches, which helps with advice, money and ministerial recommendation, but has no control over the local congregation…. The Unitarian church is not the place for the person with the over-tidy mind, who may require a hierarchical church organization. Unitarian churches are inconsistent, going different ways, but as each sees the way forward in a slightly different manner, it cannot be otherwise.”

Sermon

During last year’s question box sermon, someone asked, “What about our service is most similar to other Unitarian Universalist congregations?” I’ve now worked in nine different Unitarian Universalist congregations, preached in another twelve, and attended services in another eight or nine. This may make it seem like I know a lot, but I don’t. If there are perhaps fourteen hundred UU congregations around the world, I only have direct knowledge of maybe 2 percent of them. This is not a large enough sample size to draw firm conclusions. Nor is there any hierarchy to force Unitarian Universalist congregations into some kind of conformity. As a result, I have no way to make any worthwhile generalizations.

Instead, I thought what I’d do is to tell you about the specifics of Sunday services at several different Unitarian Universalist congregations, and then offer some opinions, which you may or may not agree with. I’ll start by telling you about two Unitarian Universalist congregations in detail, then touch briefly on some interesting points I’ve witnessed in other congregations.

5954 S. Albany Ave, home of Church of the Open Door from 1996-2005

We’ll begin in Chicago. In January, 2001, I took the Coming of Age class from First Parish in Lexington, eight teenagers in eight and ninth grade, to Chicago for a weekend field trip. On Sunday afternoon, we got in a van and drove to 5954 South Albany St. on the southwest side of Chicago. If you know Chicago, that’s a White-minority part of the city. This was were the Church of the Open Door met in a small church building they had obtained in the late 1990s. Led by founding pastors Alma Faith Crawford and Karen Hutt, the Church of the Open Door called themselves “a sacred assembly of Black lesbian, gay, bisexual, transgendered, and heterosexual sisters, bothers, lovers, friends, and allies gathering at the invitation of Christ….”

The worship service began promptly at 4 o’clock everyone getting up on their feet and joining in call-and-response praise music. This was followed by a call for testimony: How had Jesus affected your life this week? While this might sound surprisingly Christian for a Unitarian Universalist congregation, in reality the actual testimonies were not unlike the candles of joy and concern we hear here at First Parish.

Then came the processional, when teens from the congregation (and our Massachusetts teens got to participate) carried a cross, a Bible, an African American national flag, and a rainbow flag to the front of the sanctuary while the gospel choir sang. The pastors came in with the processional, and gave the opening words and a prayer. As is common in the Black church tradition, the organist provided accompaniment to these spoken words, while the congregation offered vocal responses as they were moved by the Spirit. After a hymn came the passing of the peace, which in Church of the Open Door involved full-body hugs.

Pastor Karen gave a children’s message, there was another anthem by the gospel choir, and a lay leader read the lesson from the Bible. We were invited to stand and read along, using the Bibles in the pews.

The sermon was delivered by the church’s student minister; it was her very first sermon. She spoke on the topic, “God will make a way out of no way.” Since it was her first sermon, the congregation offered low-key vocal encouragement to her as she began. When it became clear that she was going to speak with authority, the congregation gave themselves over to her teaching, and when she brought the sermon home, half the congregation was on their feet, carried by the emotion of her words.

The offering came next, introduced by a lay leader who spoke about how important giving to the church was to her. Finally, there were brief announcements, a final hymn, and the benediction. The entire service lasted for about three hours, although about half the attendees only came for the last hour or so, to hear the sermon.

Pastor Alma made time to talk with our group about how she and Pastor Karen structured the services. Pastor Alma told us they strove to create a service in which African Americans from many different Black Church traditions could feel comfortable. The worship style was Black Church all the way, from the preaching style, to the call-and-response singing, to the vocal responses made by the congregation throughout the service. Yet the theology was very non-dogmatic; because the church’s primary ministry was to African American LGBTQ folk who might not be welcomed in other Black churches, the theology had to be as open as possible.

This service at the Church of the Open Door was clearly a Unitarian Universalist service, insofar as the focus was on this world, not the next world; and the core value running through the service was that all persons are equally worthy of love. But almost nothing in that service resembled what we do here in Cohasset; even the sermon was different in style and substance, firmly in the Black Church tradition, with the congregation vocally engaged with the preacher throughout. Sadly the Church of the Open Door had to shut down in 2005; I would have liked to have gone back for another of their services.

From Chicago, let’s travel to Hingham, to Linden Ponds Senior Living, just a few miles from here. The Linden Ponds Unitarian Universalist Community meets just once a month, on Tuesday afternoons, because several of their members also belong to conventional Unitarian Universalist churches in the area. At first glance, the Linden Ponds service might seem to be closer to ours here at First Parish, but I feel their services actually more closely resemble the lay-led humanist fellowships common in the Midwest.

The Linden Ponds UU Community meets in one of the common rooms at the Linden Ponds retirement development. Before the service, people gather outside the common room, and there’s a babble of conversation as people catch up with one another. All three times I’ve preached there (I’m going back next week for a fourth time), there have been fifty to sixty people present; which makes the Linden Ponds Community larger than some conventional Unitarian Universalist congregations in our area.

The service begins with a welcome and announcements. They light a flaming chalice, and someone from the congregation leads them in saying together their covenant. The covenant is followed by joys and concerns, and then a hymn. This is followed by a prayer given by the guest speaker, and then a musical selection — they have a small choir, and they also have some fine individual musicians. There is always a responsive reading, which is projected on large screens at the front of the room. After the responsive reading, the guest speaker gives the sermon.

So far, this doesn’t seem all that much different from what we do here at First Parish. But it gets significantly different after the sermon, when they have what they call a discussion, although to me it seems more like a question and answer and comment session: people in the congregation ask questions or offers comments, and the guest speaker is expected to respond to those questions and comments. Now I’ve seen this kind of thing in other congregations, and it can be really dreary. All too often, you only hear from a handful of people who love the sound of their own voices, and who dominate the discussion, often to the boredom of everyone else in the room.

But the Linden Ponds Unitarian Universalist Community is very skilled at this kind of discussion. They ask thoughtful, interesting questions, usually representing a wide range of viewpoints. Sometimes in this kind of setting, questions and comments are wholly intellectual, allowing the person making the comment to show off their erudition; but the people at Linden Ponds ask questions and make comments which serve to deepen the spiritual exploration. They are always civil — a rare trait in today’s polarized world — and when one of them disagrees with the speaker, they do so in a courteous manner, speaking not to score points but to further the conversation for everyone.

I’ve thought about why are they so good at posing questions and making comments. I can come up with two main reasons. First, they carefully develop volunteer leadership, and most people in their community are accustomed to taking on responsibility in all areas of community life, including leading worship. Second, they actively nurture a culture of civil discourse, which is challenging because that goes against the grain in today’s polarized world. An important aspect of this is that they are willing to make themselves vulnerable, to open themselves to spiritual matters; they worship with both head and heart.

One of the lay leaders usually winds down the discussion after about ten minutes, often making the observation that if they want to get to dinner on time, it’s best to finish up. They then take an offering, which typically goes to the Hingham Food Pantry, and the guest speaker give closing words. About half of the congregation goes off to have dinner together in one of the Linden Ponds dining rooms; and each time I’ve preached there, there have been several people willing to be late to dinner because they wanted to continue the conversation.

The services of these two congregations — the Linden Ponds Unitarian Universalist Community and the Church of the Open Door — may seem quite different at first glance. Yet both these congregations — indeed most Unitarian Universalist congregations — consider the sermon to be the culminating event in the service. In some congregations, it might no be called a sermon. Some staunch humanist congregations reject the term “sermon” as being too tied to Christianity, calling it an “address” or a “reflection” instead. But whatever it’s called, it’s ten to twenty-five minutes of spoken word. Often, but not always, the parts of the service that come before sermon are supposed to tie in to the sermon topic.

Having the sermon as the centerpiece is the norm for Unitarian Universalist services, but the importance of the other parts of the service varies quite a bit. When Preston Bradley was the minister of People’s Church in Chicago, his sermons were by far the most important part of the service; indeed, for the five million people who listened to Bradley on the radio, the sermons were the only part of the service they heard. Here at First Parish, while the sermon remains important, we also place great importance on our music; and we’re fortunate to have such a talented music director, and so many talented musicians in the congregation.

And of course many Unitarian Universalist congregations recognize that there’s more to Sunday services than just a sermon; and many of our congregations have special annual services, such as Music Sunday, the Flower Celebration, and Christmas Eve candlelight services, where the sermon is much less important. Some congregations, including ours, also have one-time services where something else takes the place of the sermon — so, for example, a couple of years ago the poet Everett Hoagland led the service here, and instead of a sermon, we got to hear him reading his poetry. To give another example, I still have vivid memories of a service in 1998 at First Parish in Lexington where a one-act play took the place of the sermon. Written by a member of the congregation, the play was a sort of existentialist take on the story of Noah and the ark, with three main characters: Noah, Noah’s wife, and God. (Before you say, “What a great idea, we should do that here,” let me tell you that the actors and director, all of whom had extensive theatre experience, took two months to rehearse the play, and when it was done, none of them was eager to repeat the experience.)

I also have vivid memories of another unique worship service I got to experience at First Unitarian Church of Chicago. This has been a biracial congregation for many years, and one of the most distinguished Black members was Rev. Dr. Finley Campbell, then professor of African American Studies at the University of Wisconsin in Madison. In 2002, to commemorate the Emancipation Proclamation, Dr. Campbell created what he called the Emancipation Proclamation Pageant. I still remember the slow procession of actors dressed in Civil War uniforms up the main aisle of their big stone Gothic-style building. Dr. Campbell’s pageant lasted three hours, and I have to admit that I had a hard time sitting still through the whole thing — but it made enough of an impression on me that I still remember it, some twenty years later.

While I’ve mostly been talking about the format of the service — hymns, readings, music, sermon, and so on — there are other things that seem to me just as important when talking about similarities and differences between the services of different Unitarian Universalist congregations.

The building where the services are held seems to me to be as important as what takes place in the service. First Unitarian of Chicago has a huge stone church in the English Perpendicular Gothic style; because it was built as a Unitarian church, instead of a cross it features an empty niche behind the altar to symbolize the ongoing Unitarian search for truth. It is a majestic building, perfect for music and pageantry. At the other end of the majesty scale, the simple and modest wood frame building of Starr King Unitarian Universalist Church in Hayward, California, is not at all majestic, but it does serve to place the emphasis on the people rather than on the building. University Unitarian Church in Seattle, Washington, has worship space built in the modernist style, with a huge wall of abstract stained glass on the left, and molded fiberglas seats that look like the midcentury modern Herman Miller chairs. Given my height, the comfort of the seating can have as big an impact on me as the sermon: I find University Unitarian’s molded fiberglas chairs are attractive but not particularly comfortable; by contrast, while the modest building of the Starr King Church might not be visually stunning, I found their chairs to be very comfortable. Different buildings also have different acoustics, and the acoustics in turn affect how I experience the Sunday service. First Unitarian in Chicago had great acoustics for music, but I always found it a bit too echo-y for spoken word. Starr King Church, on the other hand, was perfect for spoken word, but maybe not quite lively enough for music.

I’ve been saving the most important thing for last. For me the most important question is: How friendly is the congregation? Are there friendly people to talk with you before the service starts? If, in the middle of the service, you have a coughing fit (or a fussy baby), do people smile at you understandingly, or maybe even give you a cough drop (or make funny faces at your baby to distract them)? After the service, do people talk with you in coffee hour? At one congregation where I was a guest preacher, no one spoke to me during coffee hour; but that was an exception. Most of the Unitarian Universalist congregations I’ve been to have been friendly. I may have found the seats of University Unitarian to be uncomfortable, but I found the people to be very friendly. By the time we got done talking with all the friendly people at coffee hour, forty-five minutes had gone by. And I found the Open Circle Unitarian Universalist Fellowship in Fond-du-lac, Wisconsin, to be even more friendly — their social hour lasted for an hour — which is actually much like the social hours we have here at First Parish.

The real test of friendliness, though, is how a congregation treats people who are obviously different. To my mind, the biggest test of friendliness is what happens when someone who is homeless shows up. What I look for is whether that person is treated the same as any other newcomer — and mostly they are. Once I actually saw this happen here at First Parish, and we were just as welcoming to that person as we are to everyone else. Mind you, it’s important to have good boundaries; I remember one congregation that had to ask a homeless person not to come any more, because they kept showing up drunk; but you can have good boundaries and still be welcoming.

When I visit a new Unitarian Universalist congregation, I can put up with a mediocre service and mediocre music, as long as I’m welcomed. The most important thing is not the service, but the community: is it friendly and welcoming and supportive? I’ve been part of a congregation where I wasn’t especially fond of the minister, but people in that congregation were supportive of me and of each other, and that was more important to me than the minister. And I feel most comfortable in congregations where people are welcomed for who they are. I want to be part of a congregation that welcomes a wide range of people: bus drivers and venture capitalists; people with non-binary and binary genders; people of all ages; and so on.

This brings me back to the original question: “What about our service is most similar to other Unitarian Universalist congregations?” I’d answer: we are most similar to other congregations in the way we do our best to welcome a wide range of people. We’re not perfect at it, and it is true that sometimes we fall short of our ideals. But at our best, we are a warm and welcoming community; at our best, we really like it when others decided to share their spiritual journeys with us.

January 4, 2026