the garden of unitarian*universalism unit 14: unitarianism

The Garden of Unitarian*UniversalismUnit 14: Unitarianism in Africa, p. 1

Unitarianism in AfricaThe Ana Tree

Faidherbia albida

The Garden of Unitarian*Universalism (12/2005) by Melinda Sayavedra and Marilyn Walkermay not be published or used in any sort of profit-making manner. It is solely for the use ofindividuals and congregations to learn about international Unitarians and Universalists. Copies ofthe material may be made for educational use or for use in worship. The entire curriculum maybe viewed and downloaded by going to http://www.icuu.net/resources/curriculum.html Thisproject is funded in part by the Fund for Unitarian Universalism.

Every effort has been made to properly acknowledge and reference sources and to trace ownersof copyrighted material. We regret any omission and will, upon written notice, make thenecessary correction(s) in subsequent editions.

* The asterisk used in this curriculum in Unitarian*Universalism stands for “and/or” to includeUnitarian, Universalist and Unitarian Universalist groups that are part of our internationalmovement. The flower shape of the asterisk helps remind us that we are part of an ever-changinggarden.


Unitarianism in Africa: the Ana Tree

Table of Contents for Unit 14

Preparing for this Unit p. 3

Session I: History, Context, Beliefs and PracticesPreparing for Session 1 p. 4Facilitating Session 1 p. 4Handouts:

Tilling: Pre-reading activity p. 5Planting p. 5Introduction p. 6

Handouts of UU Groups:South Africa pp. 7-11Nigeria pp. 12-14Burundi pp. 15-18

Handouts:Hoeing: Post-reading activity p. 19

Session II: Small Group WorshipPreparing for Session II p. 20Facilitating Session II p. 20Handout: Small Group Worship p. 21

Harvesting: Additional Activities p. 22The Tool Shed: References and Resources pp. 23-25

Please note that if you are accessing The Garden of Unitarian*Universalism from the Internet,the Small Group Worship Order of Service is a separate document and must be downloadedseparately, http://www.icuu.net/resources/curriculum.html


Unitarianism in Africa: Preparing for this Unit

This unit is divided into two sessions. Session 1 covers the history and context ofUnitarianism in Africa and the beliefs and practices of African Unitarians. Session 2 is a SmallGroup Worship service in a covenant group format in honor of Unitarians in Africa.

For each session, facilitators should make copies of the readings and accompanyingquestions and hand them out in advance of the meeting time, or ask group members to access thematerial online at http://www.icuu.net/resources/curriculum.html. This gives participants time toread and reflect on the material before sharing with the group.

In this unit, we ask participants to read all of the material covering Unitarianism in SouthAfrica, Nigeria, and Burundi and then to briefly summarize information that they foundparticularly interesting about just one of the African Unitarian groups. They will later share theirsummary with their study group.

The group or facilitator may choose an additional activity from the list of activities underHarvesting (p. 22) to do as a group after discussing the readings. These activities have beendesigned to honor other ways of learning, to create more informal ways to make connectionswith one another and to lend variety to the group meetings. Some of the activities may bedirected more toward the younger participants in the program.

Some groups may prefer to cover this unit over three sessions depending on their timeframe, how the class is set up (whether it’s a weekly class or it’s done in a workshop or retreatsetting), and the interests of the group. Some groups may prefer not to do the additional activitiesand just do the readings and accompanying questions for reflection and discussion. We havetried to allow for flexibility.


Unitarianism in Africa

I. HISTORY AND CONTEXT/BELIEFS AND PRACTICES

Preparing for Session 1___ Make copies, and hand out in advance, the articles on Unitarianism in South Africa, Nigeria,

and Burundi and accompanying pre- and post-reading activities, pp. 5-19, or ask participantsto access these pages online at http://www.icuu.net/resources/curriculum.html.

___ Make copies of and hand out The Tool Shed: References and Resources (pp.23-25) inadvance.

___ Choose, or have the group choose, an additional activity from Harvesting (p. 22) to do afteryour discussion. Prepare materials needed for the chosen activity.

___ Invite members to bring items from Africa to display.___ Arrive early to set up your room. You may want to use African style fabric to cover your

chalice table. Provide nametags if group members are new to one another.___ Have African folk music or music by an African musician playing in the background.___ Set up a chalice. Have matches handy.___ Bring a map or globe on which you can locate the congregations mentioned in this unit.___ Display a picture of the Ana tree (Faidherbia albida)___ Make copies of handouts for the next session you plan to cover.___ Look over the instructions for facilitating the session so you are prepared and comfortable

with the material and the flow of the session.

Facilitating Session 11. Welcome participants and invite those with items to display to put them out on a table.2. Chalice lighting:

We kindle this light in the centre of our circle. May it symbolise the light and life and warmthin the centre of our beings. May it mirror the light of fellow Unitarians here and around theworld. - Patricia Oliver, Unitarian Church of South Africa

3. Check-In/Announcements: Give everyone in the room an opportunity to tell their names and ahigh or low point in their week.Make announcements about today’s session and upcoming sessions as needed. Choose anadditional activity from Harvesting (p. 22) for next time, if appropriate. Distribute handoutsfor the next session you plan to cover.

4. Locate congregations mentioned in this unit on a map or globe.5. Ask members to share their answers to the Tilling exercise p. 5.6. Ask members what surprised them about Africa’s indigenous Unitarianism. As time allows,

continue your conversation with questions listed in the Hoeing section on page 19.7. Extinguishing the chalice: When discussion has wound down, extinguish the chalice:

When love is doubtful, And our choice is not clear, We turn to worship, To cast out fear.Teach us forgiveness, Make love our end. Show us, O spirit, how to befriend. – (based on atext by Bishop Dr. Adedeji Ishola, Nigeria and found in Singing the Living Tradition #179.

8. Gather to engage in an additional activity from Harvesting, p. 22. Listen to the travelexperiences of others, discuss cyber-religion, or enjoy an idea designed by your group.


TillingWhat do you know about religion in Africa? What questions do you have about

Unitarianism in Africa? Jot down a few notes.

PlantingRead the following introduction and articles on the history, context, beliefs and practices of

Unitarian groups in South Africa, Nigeria and Burundi. Be prepared to share a brief summary ofwhat you learned about one of the countries. Please note that some articles are longer and moredetailed due to availability of information.


AFRICA

Africa is the second largestcontinent on earth. It has the mostcountries of any continent - about53. The countries of Africa haverich and fascinating histories.

“Pre-European Africa wasessentially a decentralized Africa.While there were great empires inSudan, Zimbabwe, Ghana, Mali,Ethiopia and Nigeria, these werethe exceptions. The fabric ofAfrica was one of localmanagement and control oflivelihood resources” (Ford,2004). According to Richard Fordin a sermon presented to First(Unitarian) Church, HoustonTexas, “Of all the changes thatEurope brought to Africa, thedestruction of local governancepractices, traditions andinstitutions of decentralization hasprobably had the largest long-termnegative impact.” (Ford, 2004).For a better understanding of

Africa, its past and present, we recommend the Reverend Richard Ford’s sermon available onlineat www.uupcc.org/docs/LessonsFromAfrica.doc

UNITARIANISM IN AFRICA

We find Unitarianism well-established in three countries inAfrica: South Africa, Nigeria, and Burundi. (As of 2005, the ICUUlearned of another Unitarian group forming in the DemocraticRepublic of the Congo). As varied as is the continent and its people,so too is the manifestation of Unitarianism in these countries.

Faidherbia albida, or Ana tree, has been chosen to represent Unitarianism in Africa in ourGarden of Unitarian*Universalism. Like the seed of Faidherbia albida, Unitarianism survives insometimes harsh conditions. The Ana tree helps prevent erosion, provides shade and food forhumans and animals, and has medicinal properties. It is a life-sustaining tree. Unitarianism inAfrica, with its message of hope is a life-sustaining faith. There is great variability in the speciesFaidherbia albida across Africa as there is in Unitarianism in Africa. Unitarianism in SouthAfrica developed out of the Dutch Reform tradition; the Nigerian form of Unitarianism grew outof both an indigenous, non-western tradition and an Anglican tradition; Burundi, a more currentgrowth, sprouted entirely from the quest of a contemporary seeker.

http://www.africanconservation.com/africareliefmap.html

The Ana Tree


South Africa/Cape Town

The Republic of South Africa is located at the southern tip of theAfrican continent. It borders the countries of Namibia, Botswana,Zimbabwe, Mozambique, and Swaziland.

The native peoples of southern Africa had complex and meaningfulreligious practices for centuries before the arrival of Europeans. “In 1665the first Dutch Reformed Church (DRC) minister from Holland establisheda small congregation in South Africa. For the next hundred years no otherchurch was allowed to establish a congregation. Between 1688 and 1700

some 150 French Huguenots arrived. They were Reformed Christians who were assimilated intothe DRC community. In 1737 the first Christian missionary to the local indigenous peoplearrived. He was a Moravian, George Schmidt (1709 – 1785). It was in the late 1700s that largenumbers of Christian missionaries began to immigrate to South Africa, mostly from Britain andHolland” (Oliver, 2006).

The “Reformed” churches (the Dutch Reformed among them) originally used thisdesignation to distinguish themselves from the "unreformed" Roman Catholic church and arethose denominations of Protestants that are Calvinistic in theology and usually Presbyterian inchurch organization. They trace their origin to the reforming work in Zurich of Ulrich Zwingliand in Geneva of John Calvin.

The doctrines of the Dutch Reformed Churches of South Africa assert that God is eternal,infinite, wise and just. The doctrines also assert “the complete depravity of humanity,unconditional election, and limited atonement… essentially a restating of the Calvinist position:that God has predestined who will and who will not be saved and, therefore, people cannotcontribute to their salvation” (St. Martin’s College, 1999).

The history of the Dutch Reformed Church “has been very much bound up with thepolitics of the Afrikaner community of South Africa. The most controversial aspect of the DutchReformed Church's theology has been its support of the apartheid system: that is, theinstitutionalized separation of the people of South Africa according to their race” (St. Martin’sPress, 1999). In 1986, congregations of the Dutch Reformed Church were desegregated and “inthe post-apartheid years since 1994, the Dutch Reformed Church has acknowledged andapologized to the country for its support for apartheid” (Oliver, 2006).

In the 1860s, a ministerial student coming from this faith tradition helped to establish amore liberal religion in South Africa – the Free Protestant Church of South Africa. The FreeProtestant Church of South Africa was an indigenous religious group founded by South Africansof European descent and was the progenitor of today’s Unitarian Church, Cape Town.

The Unitarian movement in South Africa was established in 1867 by the Reverend Dawid(David) Pieter Faure, a first generation Afrikaner and member of a well-known Cape family. Hisfamily subscribed to the Dutch Reformed Church, regularly attending services twice everySunday (McEvoy, 2003). Deciding to train for ministry, Faure enrolled art Leiden University inHolland. It was customary for Dutch Reformed ministers to train at more orthodox seminariessuch as Ultrecht or Edinburgh, but Faure was drawn to Leiden by a “Mysterious Power,” andlikely by the fact that that was where his father had studied law (McEvoy, 2003). It was not until

A chalice ofUnitarians in South

Africa

South AfricanChalice 1


Faure attended Leiden University in the Netherlands to study for the ministry that he encounteredadvanced liberal religious thought (Visser, 1999).

On his return to South Africa he preached a probationary sermon in the Groote Kerk,Cape Town. He was not well received in the “Mother Church”; in fact, he was reportedlyshunned by visiting clergy and church wardens (McEvoy, 2003).

Faure, undaunted, was determined to preach. In August 1867, he hired a hall at his ownexpense and held a series of public talks on what he called the New School of Modern Theology.Responding to popular appeal, Faure gathered a congregation of people who felt the need for achurch unfettered by traditional dogmas, open to the advances of modern knowledge andreceptive to new spiritual insights. As a result of this following, the “Free Protestant Church”was born (McEvoy, 2003).

The 'new theology', as preached by Dawid Faure, was grounded in the followingprinciples:

1 That God is a loving, not an angry or cruel, God; hence that the doctrines ofeternal punishment, atonement for original sin and predestination are notnecessary to uphold.

2 That it is everyone’s religious duty to love their neighbour; hence that peopleof all faiths and races, should be treated as equals.

3 And that the human potential for goodness and conscious personal growthexceeds the tendency towards evil; hence, that there should be continuousstriving for improvement and use of the faculty of reason in all religiouspursuits.

(Visser, 1999)

Although Faure was influenced by the writings of American Unitarian Theodore Parker,the founding of the Free Protestant Church was independent and without the assistance of anyexisting Unitarian association in the world (Heller-Wagner, 1995).

Throughout his life, Faure was an outspoken defender of justice and promoter of theliberal religious tradition. He sought truth and meaning wherever it might be found. In 1893,Faure conducted the mayoral service for John Woodhead. The media remarked on the fact thathe used readings from non-Christian scripture, such as the Koran.

“The Reverend Faure continued as minister until 1897, when he was succeeded by theRev Ramsden Balmforth from England. Balmforth conducted a thriving ministry to 1937 andbrought the Free Protestant Church into the international Unitarian Movement in 1921” (Oliver,n.d.). At that time the name Unitarian was added in brackets: Free Protestant Church(Unitarian).

Ramsden Balmforth, unlike Faure, came from a very poor working-class English family.He was one of ten children, self-taught and, perhaps as a result of his impoverished childhood,Balmforth was a socialist. This initially upset the local Cape Town congregation, but he soonproved himself to be an effective organizer, orator and writer and was accepted. FollowingFaure’s tradition, Balmforth took controversial stands on social issues such as women’senfranchisement, old age pensions, a higher age of consent for girls, better schools, equal pay for


men and women, compulsory education for black children, and better living conditions forblacks (Visser, 1999).

Notably, during his ministry, there was a small but significant number of Blacksattending his services. He also hosted the first ordained woman minister to preach in a church inSouth Africa, as well as inviting speakers from non-Christian religions, a practice which hascontinued to the present. During Balmforth’s time, a Unitarian congregation also existed inJohannesburg, from 1889 to 1919 and in Pretoria during the 1930s (Visser, 1999).

“Ministers who followed Balmforth were William and Wilma Constable (1937 to 1941),Donald Livingstone (1941 to 1949), Magnus Ratter (1949 to 1960 and 1971 to 1976), VictorCarpenter (1962 to 1967), Eugene Widrick (1968 to 1971), and Leon Fay (1977 to 1979)”(Oliver, n.d.).

Robert Steyn served as minister of the Cape Town, South Africa Unitarian Congregationfrom 1982-1997, a particularly volatile period of South African history. His opposition toapartheid was long-standing. Under the restriction imposed by the Group Areas Act, black SouthAfricans could live and shop only in segregated townships. Steyn, working with the Cape TownInterfaith Forum, organized people dedicated to justice and tolerance.

The Reverend Gordon Oliver has been the UU minister of the Cape Town, South Africacongregation since 2002. “Prior to his UU ministry, he was the activist mayor of Cape Town inthe tumultuous last days of apartheid. Two days before he was sworn in, police killed dozens ofBlacks taking part in a peaceful protest. Immediately after his inauguration, Gordon walked tothe memorial service to honor the victims. There he pledged to join Archbishop Desmond Tutuin a protest march, disregarding the government's long-standing ban on protests. ‘Mayor DefiesLaw’ read the headline in the Cape Times. A year later, apartheid had crumbled” (Holmes,2003). Oliver's commitment to social justice remains strong and is further demonstrated in hiswork as president of the International Council of Unitarians and Universalists (ICUU).

Unitarianism in South Africa has a fascinating history and this is recorded in the doctoralthesis of the Reverend Eric Heller-Wagner, an American Unitarian Universalist who visitedCape Town in the early 1990s in order to complete his doctorate at the University ofStellenbosch. His thesis, entitled "The Unitarians of South Africa - A Socio-historical Study" is acomprehensive record of the movement in South Africa.

“The Cape Town Unitarian Church currently has a membership of approximately 100people, of whom about 45 are regular church attendees. Of these, eight are experienced inconducting worship services and they share the pulpit roster with the Reverend Gordon Oliver”(Oliver, n.d and 2006).

After attending a service at the Cape Town Unitarian Church in 2004, one visitorreported in an article that “[she] was surprised at how comfortable the service felt. They had allthe same basic elements: chalice lighting, a version of ‘Joys and Concerns’, readings (one byPhilip Hewitt), FOUR hymns -all familiar- from the [UUA] hymnal Singing the Living Tradition,etc. The sermon was on the [topic of the] New Year. Gordon started by reading the WaltWhitman poem Song of the Open Road. It was a good sermon for New Year’s Day”(http://nonprofits.accesscomm.ca, 2005).

In Global Conversations, Oliver tells us that the congregation honors “high days and holydays” of all the great faiths. All religions’ prophets and great teachers are honored at Christmas


time. Annually, there is held a Harvest Day Sunday, Flower Communion, World EnvironmentDay, Women’s Day, Remembrance Day, Youth Day and Founders’ Day (Hill, 2002).

The UUA’s UU World magazine reports that Oliver has introduced adult educationprogramming and plans to start a church school to attract younger members with an interest insocial action (Holmes, 2003). There is an active Women's League that meets regularly andorganizes fundraising events for the church. A special service dedicated to families is held at 10a.m. on the first Sunday of each month (Oliver, 2005).

“The church has grown in recent years. Eleven new members have been registered in thelast two years and regular "Build Your Own Theology" programs for interested persons who arenot Unitarians have been held; some of these have become members or attend church from timeto time. The Church provides services to non-churchgoing couples who come for marriage or tohave children blessed and in the conducting of memorial services” (Oliver, n.d.).

There are three other Unitarian communities in South Africa, all younger and smallerthan the congregation in Cape Town, but just as passionate about their liberal religious faith.

Somerset West Unitarians“Since 1984 there has been an active fellowship in Somerset West, about 40kilometres outside Cape Town. Their meetings, originally held in a privatehome but now held at “The Playhouse” [due to growth in their numbers], arein the form of a discussion with readings and prayer” (Oliver, n.d. andwww.unitarian.co.za/unitarians_somerset_west.html, n.d.).

Johannesburg Unitarian FellowshipAccording to Wayne Visser, a Unitarian congregation existed inJohannesburg, from 1889 to 1919 (Visser, 1999). “In the 1950s, theJohannesburg Fellowship was started by Rev Donald Livingstone with thehelp of [British] Unitarian minister, Margaret Barr, who worked with theUnitarians of the Khasi Hills in India for many years. She visited SouthAfrica in the fifties and was invited by Livingstone to address a meeting ofinterested persons in Johannesburg. This Fellowship has remained activesince then and meets monthly” (Oliver, n.d.).

Durban Unitarians“The Durban Congregation has been active since 1986 and meets twicemonthly in Westville” (Oliver, n.d.). From their web page, we learn that thisis a small, lay-lead congregation. Services include readings, music,'sermons' and stimulating discussions thereof and are followed by coffee andtea during which the subject of the next sermon is discussed.

They proudly remark that “Durban Unitarian services are living proof of acommitment to create a spiritual environment that encourages participants tothink for themselves” (www.unitarian.co.za, n.d.).

In early 2000, the four Unitarian groups of South Africa - Somerset West Unitarians,Johannesburg Unitarian Fellowship, the Durban Congregation and Cape Town – “met in CapeTown to plan for the future, and it was decided to establish a national body of South AfricanUnitarians which would have the role of coordinating and planning growth and activities on a


national level” (Oliver, n.d.). The Second National Gathering of South African Unitarians washeld in Cape Town from November 11 to 13, 2005. The guest speaker was Judge Albie Sachs ofthe South African Constitutional Court, a well-known anti-apartheid activist who was severelyinjured by the apartheid government. The aim and focus of the gathering was to explore acommon South African Unitarian identity and differences with a view to:

• considering ways and means of co-operating with each other;• exploring how, on a national basis, each congregation can nurture, inspire and

strengthen the others in the future;• and charting the future of Unitarianism in South Africa.

(Oliver, 2005)

On considering the future of Unitarianism in South Africa, Oliver’s quote in UU Worldtestifies to his optimism and conviction: "We can't change everything overnight, but we're on thethreshold of a big opportunity. Unitarianism is so right for this country right now. There aremillions out there seeking something other than orthodoxy" (Holmes, 2003).


Nigeria

Nigeria is in western Africa, bordering the Gulf ofGuinea, surrounded by Benin and Cameroon, Niger and Chad.Its southern lowlands merge into central hills and plateaus withmountains in the southeast, plains in the north. Swamps andmangrove forests border the southern coast; inland are hardwoodforests.

Nigeria is one of the most populous and fastest growingcountries in Africa (Columbia University Press, 2003). “Thepeople of Nigeria belong to over 200 different ethnic groups,

each with its own language, customs, and traditions. Of these groups, ten constitute over 90% ofthe population.” (Gelbein, 2002).

Religion has always played a major role in Nigerian society, where there is a strongrelationship between ethnic and religious identity. The dominant ethnic group in the northernpart is the Hausa-Fulani, the overwhelming majority of whom are Muslim. The Yoruba peopleare predominant in the south. Over half of the Yoruba are Christian and about a quarter areMuslim, with the remainder following mostly traditional beliefs. Southwestern Yorubalandcontains a more diverse group of religions. A country study of the U.S. Library of Congressnotes that religion is a tool for social mobility, providing the means for integration into business,political and educational circles throughout Nigeria (Wikipedia, 2006).

To understand Unitarianism in Nigeria it is important to know something of the richYoruba tradition in which it is steeped. According to Nigerian Unitarian Asao TaiyewoAiyefuwa, “Yoruba civilization involves three factors – religion, government and kinship” (Hill,2002).

To most Nigerians, religion and faith are important aspects of everyday life. Religioncontrols the laws and influences thought, actions, belief, values and daily practice. There arereligious rituals for each phase of life. Most African traditional religions have no sacred texts andno written documentation of beliefs and practices. Tenets of the religion are handed on orally,adapting to time and need (Motherland Nigeria, 2002).

In the book Global Conversations, Aiyefuwa tells us that Yoruba is a sacred word, andwhen the Yoruba refer to themselves as Yoruba they understand that to mean that they are thechildren of God, and children of Oduduwa; in fact, they understood themselves to be the firstreligious family born of the Grand Creator God, Ifa (Hill, 2002).

“The oral history of the Yoruba describes an origin myth, which tells of God lowering achain at Ile-Ife, down which came Oduduwa, the ancestor of all people, bringing with him acock, some earth, and a palm kernel. The earth was thrown into the water, the cocked scratched itto become land, and the kernel grew into a tree with sixteen limbs, representing the originalsixteen kingdoms” (Art and Life…, 1998).

According to Yoruba mythology, Oduduwa became the first Yoruba king (oba) atIle-Ife. “The Yoruba cosmos is conceived of two distinct but interrelated realms: the world of theliving (aye) and the other world (orun), which is the realm of the Supreme Being, the ancestors,


spirits, and gods (orisa [also called orisha])” (Exploring Africa, n.d.). The king is consideredimportant to the spiritual well being of Yoruba peoples because he has been accepted as a linkbetween these two worlds, as a representative of orun living in this world. Because he is divine,the king has access to special powers and extraordinary wisdom. The king of course has manyresponsibilities and privileges that come with his high-status role (Exploring Africa, n.d.).

“The orisha are archetypes, patterns of behavior. The spiritual power they possess iscalled ashe (ah-shay), ‘the-power-to-bring-things-to-pass’. Orisha, divine spirits, are humanizedin rich storytelling, made available to the people’s rich imagination. They can select an orishathat relates to their own lives and create personal power in the relationship. There are manypersonal and communal altars and great celebrations created for the orishas. Art, dance, andstorytelling flourish” (Gelbein, 2002). With some knowledge of the stories and culture of theYoruba, we can better understand Unitarianism in Nigeria.

Unitarianism in Nigeria

(Clip art chalice design, not an official symbol of Unitarians of Nigeria)

The history of the Unitarian Brotherhood Church (Ijo Isokan Gbogbo Eda) in Lagos,Nigeria as described by the Reverend Asao Taiyewo Aiyefuwa in Global Conversations reflectstheological and political independent thinking, personal conviction, determination, and couragein the face of persecution. Aiyemuwa tells the story of the rise of two Unitarian communitiesembracing an indigenous culture and its values.

Dr. Bishop Adeniran Adedeji Isola, the father of Nigerian Unitarianism was described asa “liberal and principled man” (Hill, 2004) who in 1915 found his relationship with the Anglicanchurch in Lagos, Nigeria untenable. He distanced himself from Holy Trinity Church and beganprayer meetings and discussion groups that grew steadily. Aiyefuwa tells us that, “the sole aimwas to promote the fatherhood of the one Grand Creator God.”

By March 1918, the group was fully inaugurated as a church by liberal religious peopleof varying religious backgrounds. Meetings were held morning and evening and were conductedin the Yoruba language. They incorporated the use of Yoruba musical instruments includingnative drums. Hymns, which they composed, were also in Yoruba. “Dr. Isola’s teaching wasbased on religious ways of life with reference to Christianity and the exemplary leadership of theLord Jesus Christ” (Hill, 2002). “To speak of the Holy Trinity was the same as saying thatbrothers are all one family” (Hill, 2002). Isola based his liberal Christianity “on knowledge ofthe Bible; but also on a deeper understanding of the Yoruba concept of religion and faith in Ifascripture” (Hill, 2002).

The widening appeal of these services led to strong disapproval in the Christiancommunity and saw the initiation of harassment by leadership from surrounding churches.Despite (an unsuccessful) court action to close the Unitarian Brotherhood Church, forced jobtransfers and an attempt on his life, Dr Isola continued his work in Lagos until 1929. At that timehe retired to his home village where he continued writing hymns and compiling worshipmaterials for his church (Hill, 2002).


Despite external persecution and some internal strife alluded to in Global Conversations,Unitarian Brotherhood Church continued to thrive. By 1936 they expanded and built a churchand primary school (ICUU, 2004). In 1958 they hired their first full-time minister. Theycontinued to grow and flourish.

There are currently two Unitarian groups in Nigeria. In 1994, the Rev. OlatunjiMatimoju, one of the long time leaders of the Unitarian Brotherhood Church, with others leftUnitarian Brotherhood Church to establish the First Unitarian Church of Nigeria (Hill, 2002).Their stated goal is to propagate a gospel of freedom and service in Nigeria (ICUU, 2004). Bothgroups are members of the IARF and both are listed on the ICUU website. Ijo Isokan GbogboEda (Unitarian Brotherhood Church) is a founder member of the ICUU and has approximately100 members (ICUU, 2004).

The Rev. Taiyewo Aiyefuwa wrote in a letter published in UU World in 2002, “Unlikeother religious organizations, Unitarianism does not disturb traditional customs” (UU World,2002).” In fact, effort is made to retain critical components of traditional African religionincluding the continued use of the Yoruba language, native musical instruments, original hymnswritten in Yoruba, and baptism of children with names in the Yoruba language done one weekafter the baby’s birth as tradition warrants.

Services at Unitarian Brotherhood Church ordinarily follow a typical Protestant format,but of course, all in Yoruba with original hymns:

Processional HymnHymn to start worshipCall to worshipPrayer and Congregational Prayer - Lord’sPrayerHymnFirst ReadingSecond Reading

HymnSecond Prayer and Oath of FaithHymnSermonAnnouncementsClosing BenedictionProcessional Hymn

It is interesting to note that Dr. Isola wrote his own version of the Lord’s Prayer inYoruba. Translated to English, it says, “Our Father who knoweth the minds. Your name is Holy.Let the time come for us to know the Truth as we express the same with our mouths. In faith andthe truth bless us with spiritual strength for our uprightness, for overcoming all evil acts all thedays of our life. Amen. (Hill, 2002).

Like other Unitarian*Universalist communities in struggling areas the Rev. TaiyewoAiyefuwa makes a plea for “cooperation from sister congregations interested in sharing ourdifficulties and supporting our vision.” He writes: “…We continue to struggle to propagateUnitarianism as we face modern challenges, always having in mind that Unitarianism is mostsuitable to the continent's people, especially the Yoruba in Nigeria, as they maintain their faith inIfa, sole God and grand creator God (UU World, 2002).


BURUNDI

Burundi is located in east central Africa betweenTanzania and Zaire. “Landlocked, beset by populationpressures and meagre economic resources, Burundi is one ofthe poorest and most conflict-ridden countries in Africa andin the world. Its small size belies the magnitude of theproblems it faces…” (Encyclopedia Britannica, 2006).

Burundi was controlled by Germany beginning in1884, and later by Belgium from 1919 until 1962 when itgained independence (World Atlas, n.d.). Ethnic conflictsbetween the Hutu and Tutsi resulted in more than a decade of

civil war. Burundi suffers from high population density and very limited natural resources. Mostof the citizens barely survive through subsistence agricultural farming. Soil erosion is severe as aresult of overgrazing and the expansion of agriculture into marginal lands; deforestation ispronounced (little forested land remains because of uncontrolled cutting of trees for fuel) andhabitat loss threatens wildlife populations. In Burundi fewer than 50% of children go to schooland the country is ravaged not only by war but by AIDS (World Atlas, n.d.).

The U.S. Department of State reports that “reliable statistics on the number of followersof various religions are not available [though] a Roman Catholic official has estimated that 60percent of the population is Catholic, with the largest concentration of adherents located in thecenter and south of the country. A Muslim leader has estimated that up to 10 percent of thepopulation is Muslim, a majority of whom live in urban areas. The remainder of the populationbelongs to other Christian churches, practices traditional indigenous religions, or has no religiousaffiliation” (U.S. Dept. of State, 2005). One of these uncounted churches is L’Assemblée desChrétiens Unitariens du Burundi, or the Assembly of Christian Unitarians of Burundi.

Unitarianism in Burundi

(Chalice design by Marilyn B Walker and Pamela Walker, not an official symbol of BurundiUnitarians)

In the often despairing and harsh environment of modern day Burundi, FulgenceNdagijimana dared to plant a new seed, tended it and is watching it grow. Fulgence questionedthe religious thinking around him. Armed with curiosity and conviction, he began an internetsearch for like-minded people. The search led him to Unitarianism. He made contact with theRev. Dr. Ray Walder of Blackpool (England) Unitarian Church and asked what would berequired of him to become a member of the Unitarian community. Dr. Walder responded (and inOctober 2003, shared that response with his congregation in Blackpool):


“Thank you so much for your letter. There is no such thing as a typicalUnitarian, of course, but I should warn you that I, and Blackpool UnitarianChurch, may be very untypical. Please, then, do not take what I say in this letter -or, indeed, what I say in my sermons*- as being an example of Unitarianismgenerally. I am proceeding along a personal spiritual path which seems right tome, and the good folks in Blackpool Church are, I believe, finding something ofworth in what I have to say. ... I was fascinated to read about your own spiritualjourney and how you came to question your faith. You are fortunate - I am twiceyour age and spent many, many years without knowing how to raise the questions.It's also wonderful that you have already more than 15 Burundians who areinterested in Unitarianism. There are churches in England who would dearly loveto have fifteen regular attenders!

It's grand that you are in contact with Gordon in Cape Town. I do not knowwhat he would advise as far as your becoming a member of a church, but I haveone, very simple, piece of advice: BUILD YOUR OWN CHURCH!

How to do this?: pray together. By praying together regularly those of youwho are already interested in this religion will find that the Spirit brings morepeople to you. Gradually, then, you will become a stronger and strongercommunity - and miraculous things will happen (- you'll see!).

But I have two very important things to say about prayer. The first is that thewords you use to enter into prayer should always be affirmations and neverrequests. This, it seems to me, is the way in which Jesus prayed. I love the wordsof John 11:41-42:

‘Father, I thank Thee that Thou hast heard me. And I [know] that Thouhearest me always’

because they are so completely affirmative.

The second thing is that true prayer is silence. All the mystics tell us that, andMeister Eckhart's words 'There is nothing that so resembles God as silence'should always, as I see it, be heeded.

I referred just now to your church as a 'community'. In our church we have,every week, a Communion service. That is a service which consists mainly ofprayers and silence - and, of course, the sharing of bread and wine. Sharingbread and wine is, in our service, nothing to do with 'the body and blood of JesusChrist' but is a ritual way of affirming our oneness as a community. That is to say,Communion is about community.

[Respectfully, Rev. Dr. Ray Walder]

[Dr. Walder to the Blackpool Congregation]: So that was part of my reply (itcontinued with copies of the prayers I say at our Communion service). I didn'thear again from Fulgence until the other week, for he had waited a full year sothat he could let me know what had transpired.


Then he sent the following lovely letter:

[Dear Rev. Dr. Walder,]

'I hope I find you in good health, you, your family, and your Church.

I waited a full year before I replied because I wanted to put in practice thewise recommendation you gave me, namely: TO BUILD OUR OWN CHURCH.

We decided to start by organising ourselves by our own means and make ourown church.

Today, we are 25 people meeting twice a month (the first and last Sunday ofthe month). I profit on my small knowledge of the Bible, the philosophers (I didphilosophy at University) and other inspired readings to have something to shareand grow spiritually with. You gave me a number of prayers and I use them buttranslated and adapted in French. Many thanks for this.

We have instituted an evening of Silence and reflection/meditation on thesecond Friday of the month. We don't have enough means to afford wine so thatwe can have the rituals of bread and wine. It may come later.

We have now a plan to rent a house where silence is possible and meetingsare undisturbed. I am requesting that if possible, the Blackpool Unitarian Churchsupports us. We would like to rent it for one year starting by January 2004. Yoursupport, whatever it is, will be appreciated.

I was invited to the ICUU council in Prague last May but I couldn't make it.This is to say that we have good contacts with them and we believe that the newPresident (Gordon [Oliver of South Africa]) will do something to promoteUnitarianism in Africa. We are playing our part and are ready to do morebecause IT IS OUR CHURCH.

I am looking forward to hearing from you soon and accept our deep feeling ofgratitude.

Love, Fulgence Ndagijimana.'”

(Walder, 2003).

With financial gifts from the Blackpool Unitarian Church in Great Britain, the Assembléedes Chretiens Unitariens du Burundi rented a place to hold their services. In his letter of thanksto the Blackpool congregation, Fulgence Ndagijimana wrote “Having an important place ofworship is a big deal for us because we are in a stage of visibility and witness, our own way oftelling the UU story. We run now a project in favour of HIV/AIDS people and this is a way toget our humanitarian side known” (Walder, 2003).

Mr. Ndagimimana continues to network with Unitarian*Universalists and other religiousliberals worldwide. According to an article in Correspondance unitarienne, posted by theFraternité unitarienne de Bordeaux, Fulgence Ndagijimana traveled to France, Spain, Belgiumand Holland in the fall of 2004. He visited and presented to the Unitarians and Baha’i of


Bordeaux; liberal Protestants in Agde, and Montpelier; the Christian Unitarians (AFCU) ofMarseilles; the Unitarian Universalist Fellowship of Paris and the European UnitarianUniversalists at their retreat; and met with Unitarians and liberal Christian groups in Lille andBrussels. Mr. Ndagijimana was also asked to represent the network of French-speakingUnitarians at the ICUU Council meeting in Spain in November 2005 (Correspondanceunitarienne, 2004), which he was able to do. While there, he connected with Canadian UnitarianCouncil Executive Director, Mary Bennett and through her obtained a copy of a bilingual(French-English) Unitarian curriculum called Side by Side (Canadian Unitarian Council, 2005).The Assembly of Christian Unitarians of Burundi (ACUB) also maintains a partnership withl'Assemblées Fraternelles des Chrétiens Unitariens (AFCU), a French Christian Unitarianorganization.

Full of determination, Fulgence Ndagijimana and a small group of like-minded peoplebuilt their own church. Founded in 2001, ACUB is a group which, “on the basis of the postulatethat "’Christian’ and ‘Unitarian’ are not opposed concepts, proposes to believe in only one God(whatever that image and experience may be for members) and to be open to the message ofJesus who for us is a model to be imitated and not a God to be adored” (Ndagijimana , 2004).

Fulgence Ndagijimana writes “Our group is committed to living a liberationChristianity… the message of Jesus guides us, leads us towards God and connects us with ourbrothers and sisters. We think that we do not need the doctrine of the Trinity upheld in Nicea(325 CE) and in Constantinople (381 CE) and which is not based in scripture” (Ndagijimana ,2004). This community of Unitarians draws from “the Bible, human wisdom expressed inphilosophical texts, and other texts worthy of meditation” (Ndagijimana, 2004).

In an online periodical Mr. Ndagijimana wrote that his was a congregation of Liberals,former Protestants and Catholics who gather to worship – or more specifically “to celebrate thelove, the life, and the brotherhood of the community…[They] endeavour to build a communitywithin which differences are viewed as a richness and spiritual search is limited only by the finitecapacity of the human mind…” (Correspondance unitarienne, 2004). Truly, the story ofUnitarianism in Burundi is one of a seed being nurtured and cared for by a loving group ofgardeners who see its life-sustaining potential.


Hoeing

1. Share your summary, or information you found particularly interesting, about one of thecountries or groups presented in this unit (see Planting, p. 5).

2. In his presentation, “The Future of British Unitarianism” in Global Conversations, GeorgeChryssides looks at “societal trends that are likely to shape life in (British) society in thefuture.” Of particular interest is his look at the use of the World Wide Web and the broaderavailability of the Internet worldwide.

The ICUU webpage hosts an international U*U discussion group. The Cape Town SouthAfrica Unitarian’s web page also includes a link to a South African Unitarian discussiongroup. Burundi Unitarian, Fulgence Ndagijimana, first learned of Unitarianism through theInternet. We learn from a Unitarian Universalist Association General Assembly report in 2000that the Rev. Matimoju of the First Unitarian Church of Lagos (Nigeria) relies on e-mail fromthe ICUU for information about other Unitarian organizations. In February 2006, theRegroupement francophone unitarien universalist (RFUU) announced its rebirth as a virtualUU group for French speakers. (http://www.rfuu.net/). In more than 20 countries, Unitariansand Universalists stay in touch through the Internet resources of the ICUU or other U*Uwebsites.

What is your view on the use of the Internet in religion?

Should the Internet be used as a means of propagating Unitarian*Universalist ideas?

HarvestingHas your group decided to do any of the Additional Activities from Harvesting (p. 22) followingthe discussion of the reading or following the Small Group Worship? If so, prepare any materialsyou might need.


II. SMALL GROUP WORSHIP

Preparing for Small Group Worship___ Make copies and hand out the Small Group Worship – Unitarianism in Africa, in advance.___ Download and copy the Order of Service for the Small Group Worship – Unitarians of

Africa, which is a separate file, http://www.icuu.net/resources/curriculum.html.___ Choose, or have the group choose, in advance, one or more activities from Harvesting:

Additional Activities (p. 22) to do after your Small Group Worship service, if appropriate.Prepare materials needed for the chosen activities.

___ Invite members to bring items from the African countries represented to display at the SmallGroup Worship service.

___ Have a chalice and matches ready for your Small Group Worship service.___ Look over the instructions for facilitating the session and the Order of Service so you are

prepared and comfortable with the material and the flow of the session.

Facilitating Small Group WorshipSmall Group Worship is designed to be a worshipful time for self-reflection and for connectingwith one another. The Small Group Worship to honor Unitarians in Africa is based on a covenantgroup format, which is now being used at many international U*U meetings and conferences.(See Thandeka, 2002 in references). After creating the space and preparing the materials, simplyfollow the Order of Service.

Space___ Arrive early to set up your room. Create a worship space that is different from how the space

usually looks.___ Set up a chalice. Have matches handy.___ Display a bouquet or a photo of the Ana tree.___ Have African music playing in the background.Order of Service - If you haven’t already, download, copy and have available the Order of

Service for the Small Group Worship. It has been designed to be printed or photocopiedfront to back and folded. Read through it carefully so you can lead the service comfortably.

Songs - You can hear a midi file of the tune to the song Siyahamba athttp://ingeb.org/spiritua/siyahamb.mid or hear the tune and pronunciation of the Zulu wordsat http://www.kwasizabantu.com/audio/choruses/learn_some_zulu_choruses_.htm

Preliminaries - This is a time to make announcements and to ask for volunteers to help with theSmall Group Worship tasks. If you will be following the group worship with one of theadditional activities listed in Harvesting (p. 22), you may want to announce your agenda andwhat you need from the group.

After the Service - If you haven’t done so already, you may want to make plans to do one of theadditional activities listed in this unit (See Harvesting – Additional Activities, p. 20)following this Small Group Worship. There are many to choose from including games,cooking, storytelling, discussions, and more.


Handout: Small Group Worship – Unitarianism in Africa

Small Group Worship

Your facilitator will download and have ready the Order of Service for the Small Group WorshipService – Unitarianism in Africa, http://www.icuu.net/resources/curriculum.html.

This Small Group Worship service is based on a covenant group format that is now being used atmany international U*U meetings and conferences. (See Thandeka, 2002 in references). There isno article to accompany the Small Group Worship service, only an Order of Service. This is aseparate file and will be downloaded and copied by the facilitator.

Here’s what you can do:

1. Bring an item from one of the represented countries to display, if possible.

2. Before the Small Group Worship, listen to the song that will be part of the service. You canhear a midi file of the tune to the song Siyahamba at http://ingeb.org/spiritua/siyahamb.midor hear the tune and pronunciation of the Zulu words athttp://www.kwasizabantu.com/audio/choruses/learn_some_zulu_choruses_.htm

3. While participating in the Small Group Worship, listen deeply to the words of hymns,prayers and readings. Listen deeply to the words of others in your group as feelings andideas are shared with one another.


Harvesting: Additional ActivitiesBelow are activities you might want to do later as a group or at home with family and friends.

1. Continue the conversation that began with the Hoeing questions on p. 19: How does yourcongregation make use of the Internet? Are there other ways you could use the Internet toyour advantage? Could there be a religion that exists purely in cyberspace, or, as Chryssidesasks, “…is it an essential feature of a religion, or indeed a community, that it consists ofpeople physically meeting face to face, or being in a religious building where the traditionalactivities of singing, reading, and listening to a sermon occur?” (Hill, 2003).

2. Games! Play Mancala or the Nigerian game “Ludo”. Directions for Ludo can be found athttp://www.motherlandnigeria.com/games/ludo.html

3. Most native African religions have no sacred texts and no written documentation of beliefsand practices. Tenets of religion are handed on orally, adapting to time and need. It is a waywe can honor and learn from our ancestors and stay in touch with our roots. Our ancestors’stories are not mere biographies, but rather colorful stories that tell us who we are; they are acelebration of life. Share a family story. What does it say about who your family is?

4. Learn more about South African Unitarians David Faure and Robert Steyn in Don McEvoy’sbook, Credo International: Voices of Religious Liberalism from Around the World. (2003).(pp.161-168). Del Mar, CA: Humanunity Press. Credo International is available atwww.icuu.net.

5. Research Yoruba baby naming ceremonies. Information is available athttp://teacherlink.ed.usu.edu/tlresources/units/byrnes-africa/aindex.htm. Does yourcongregation have a child dedication ceremony? How does the Yoruba baby-namingceremony compare with your local traditions? If you do not have a child dedication or namingceremony consider developing one. What would it include?

6. Is there an obligation of larger established Unitarian*Universalist communities to supportemerging or fledgling U*U communities? If so, how can we support smaller, isolated U*Ucommunities?

7. To most Nigerians, religion and faith are important aspects of everyday life. How would youdescribe the role of religion and faith in your life?

8. Cook and share foods from the countries covered in this unit. There are many great recipesavailable on the Internet including those at www.motherlandnigeria.com/people and atwww.folklife.si.edu/africa/foods.htm.

9. If members of your group have lived in, traveled to or had personal experience with any of thecountries covered in this unit, ask them to share what they know with the group.

10. Your own ideas.


The Tool Shed: References and Additional Resources

South Africa

Heller-Wagner, E. (1995). The Unitarians of South Africa – A Socio-Historical Study. DoctoralThesis, University of Stellenbosch, 1995. From papers held by Gordon Oliver, Minister,Unitarian Church, Cape Town, South Africa.

Hill, A, J. McAllister, and C. Reed. (eds). (2002). A Global Conversation:Unitarian/Universalism at the Dawn of the 21st Century. Prague: International Council ofUnitarians and Universalists.

Holmes, O. and T. Stites. (Jan./Feb. 2003). Cape Town Unitarian's journey from mayor tominister. Retrieved January 2005 from http://www.uuworld.org/2003/01/living.html

http://nonprofits.accesscomm.ca. (2005). A brief article in The Chalice, (January 2005) thenewsletter of the Unitarian Fellowship of Regina, Saskachewan, Cananda. Retrieved February2005 from http://nonprofits.accesscomm.ca/unitarian/2005_Jan/Page6.html

ICUU (International Council of Unitarians and Universalists). (2004). Unitarian/UniversalismAround the World. Retrieved July 2004 - January 2005 from www.icuu.net.

McEvoy, D. (2003). Credo International: Voices of Religious Liberalism from Around theWorld. (pp. 161-168). Del Mar, CA: Humanunity Press. Available at www.icuu.net.

Oliver, Gordon. (n.d.). Unitarian history – South Africa. Retrieved August 2005 fromhttp://www.unitarian.co.za/unitarian_history_rsa.html

Oliver, Gordon. (2005 and 2006). Personal e-mail communication with Marilyn Walker.

St. Martin’s College. Division of Religion and Philosophy. (1999). Dutch Reformed Church ofSouth Africa. Retrieved August 2006 fromhttp://philtar.ucsm.ac.uk/encyclopedia/christ/cep/drcsa.html

U.S. Library of Congress. (n.d.). Dutch Reformed Churches. Retrieved Aug. 2006 fromhttp://countrystudies.us/south-africa/53.htm

Visser, W. (December 1999). A History of the Unitarians of South Africa. A presentation to theParliament of World Religions at Cape Town, based on the doctoral thesis of Eric Heller-Wagner. Retrieved August 2005 from http://www.waynevisser.com/sa_unitarians.htm.

Ward, Greg. (October 19, 2003). The Search for Our Becoming. A sermon delivered to UnitarianUniversalist Metro Atlanta North. Retrieved Aug. 2005 from www.uuman.org/pdf/Becoming.pdf

www.unitarian.co.za. (n.d.). Website of the Unitarians of South Africa. Retrieved August 2005.


http://www.unitarian.co.za/unitarians_somerset_west.html. (n.d.) Webpage of the Somerset WestUnitarians. Retrieved September 2006.

Nigeria

Art and Life in Africa. (Nov. 1998). Yoruba Information. Retrieved September 2005 fromwww.uiowa.edu/~africart/toc/people/yoruba.html.

Columbia University Press. (2003). Nigeria. Columbia Electronic Encyclopedia, Sixth Edition.Columbia University Press. www.cc.columbia.edu/cu/cup/. Retrieved December 2006 fromhttp://www.answers.com/topic/nigeria

Exploring Africa. (n.d.). Retrieved September 2005 fromhttp://exploringafrica.matrix.msu.edu/students/curriculum/m12/activity1.php.

Gelbein, J. (Nov. 17, 2002). Native Religions – Alive with Spirit. From the series The Challengeof Religious Pluralism – The Big Answers. Unitarian Universalist Church of Arlington. RetrievedSeptember 2005 from www.uucava.org/sermons/BA3_Native_Sermon_111702.htm

Hill, A, J. McAllister, and C. Reed (eds). (2002). A Global Conversation:Unitarian/Universalism at the Dawn of the 21st Century. Prague: International Council ofUnitarians and Universalists.

Motherland Nigeria. (2002). Peoples [of Nigeria]. Retrieved September 2005 fromhttp://www.motherlandnigeria.com/people.html

UU World. (Sept./Oct.2002). In the Letters section. Retrieved September 2005 fromhttp://www.uua.org/world/2002/05/letters.html.

Wikipedia. (August 2006). Nigeria: A Country Study. Retrieved August 2006 fromhttp://en.wikipedia.org/wiki/Nigeria.

Burundi

Canadian Unitarian Council. (Dec. 2, 2005). A Letter from Mary. Newsletter of the CanadianUnitarian Council. Retrieved January 2006 from www.cuc.ca

Correspondance unitarienne. (Dec. 2004). Retrieved August 2005 fromhttp://prolib.net/unit/correspondance.unitarienne.htm

Encyclopædia Britannica. (2006). Burundi. Retrieved August 30, 2006, from EncyclopædiaBritannica Premium Service: http://www.britannica.com/eb/article-9108325

Ndagijimana , F. (Feb. 9, 2004). Les Chrétiens Unitariens du Burundi. Profils de libertés.Retrieved August 2005 from http://prolib.net/libresens/208.017.burundi.fn.htm.

U.S. Dept. of State. (November 8, 2005). International Religious Freedom Report 2005 –Burundi. Retrived February 2005 from http://www.state.gov/g/drl/rls/irf/2005/51453.htm


Walder, R. (October 2003). Communications between the Reverend Dr. Ray Walder andFulgence Ndagijimana. Retrieved Feb. 2005 from www.blackpool-unitarians.org.uk/calendar/caloct03.html

World Atlas, (n.d.). Burundi. Retreived August 2006 fromhttp://worldatlas.com/webimage/countrys/africa/bi.htm

Other

Ford, Richard. (2004). Lessons from Africa. (a sermon). Retrieved November 11, 2005 fromwww.uupcc.org/docs/LessonsFromAfrica.doc

Thandeka. (2002). “The Spiritual Life of Unitarian Universalists, Lost and Found.” in A GlobalConversation: Unitarian/Universalism at the Dawn of the 21st Century. (p. 163-194). Prague:International Council of Unitarians and Universalists.

Unitarian Universalist Association (ed.). (1993). Singing the Living Tradition. Boston: BeaconPress.

the garden of unitarian*universalism unit 14: unitarianism

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