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By Andrea Greenwood

How is a unfastened religion expressed, organised and ruled? How are diversified spiritualities and theologies made appropriate? What could a faith dependent in cause and democracy supply ultra-modern global? This publication might help the reader to appreciate the modern liberal faith of Unitarian Universalism in a old and worldwide context. Andrea Greenwood and Mark W. Harris problem the view that the Unitarianism of recent England is indigenous and the purpose from which the faith unfold. Relationships among Polish radicals and the English Dissenters existed, and the English radicals profoundly prompted the Unitarianism of the nascent usa. Greenwood and Harris additionally discover the U.S. id as Unitarian Universalist because a 1961 merger, and its present courting to foreign congregations, relatively within the context of 20th century enlargement into Asia.

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The Independents were not interested and left the joint fund behind, then prevented the Presbyterians from attending their annual lecture. The Presbyterians soon created their own lecture at Salters’ Hall. This became a site of historic significance to Unitarians in 1719, when 110 ministers met to discuss the nature of the Trinity. The meeting was an attempt to provide guidance to Presbyterians in Exeter who were struggling with the issue raised by Samuel Clarke’s revision of the Book of Common Prayer.

John Wycliff (c. 1330–1384) developed a vernacular Bible to deepen a personal relationship with God, from whom all rights flowed to those who were in a state of grace. Wycliff then interpolated this belief into an attack on the institutionalized Catholic Church, which he believed had fallen into a state of sin. The Church could not claim rights that were only available as a gift of God. Wycliff proposed that the Church abandon all its property, require priests to live in poverty, and that the king eradicate the Church’s endowment.

When the church wanted to consider matters essential to the faith, they assembled legislative bodies comprising officials from across a large geographic area. These meetings, and the edicts resulting from them, are referred to as “diets” and named for the city in which the meetings took place, such as the Diet of Worms and the Diet of Torda. Beginnings 27 rights with the Catholics. Isabella supported this arrangement, thus setting a precedent that would lead to even broader tolerance under her son, who renewed this edict in 1563.

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