What follows is an article I wrote in 2011 having moved from a more 'hardline' Unitarian Christian stance to a Free Christian one - it is not really a statement on behalf of all Free Christians, but more a personal attempt to verbalise the change in mindset & connection I felt I had undergone over recent years. The fact it is based on an earlier article I wrote on Unitarian Christianity, and directly comparable, perhaps helps reflect this further.
I have since leaned further towards Progressive Christianity, primarily because I have come to realise it comes from the same spirit, and because the Progress Christian movement is living & growing whereas Free Christianity is niche and arguably fading within the Unitarian churches of Britain. That said, this does not mean Unitarian & Free Christian literature of yesteryear should be ignored - it can continue to offer much to questioning, reform-minded, radical Christians of today, regardless of what denominational or other qualifying label they adopt.
Q1) Free Christianity? What's that? Give me a quick answer...
Free Christianity is, like other Christian traditions, a spiritual path centred on the teachings and example of Jesus Christ as found in the New Testament.
We strive to be a simple open-minded way of discipleship that encourages followers to seek a relationship with God and lead a fruitful life on earth, without over-reliance on creeds, ritual and priests - a 'religion of the Spirit',
Although Free Christianity is arguably found across denominations and intends to be 'non-sectarian', it is rooted in the Radical Reformation movements of Western Europe and America, with historical ties to the Unitarian church in Britain.
Q2) What does the ‘Free’ in 'Free Christianity' mean?
'Free' and 'Freedom' are words that carry a wide range of meanings. The term ''Free Christianity' was coined by James Martineau, a Unitarian Church scholar and preacher living in 19th Century England & Ireland. James Martineau opposed the reliance on ancient creeds, ritual and an anointed clergy - he argued that as the times moved forward, these were potentially acting as barriers to disciples of the current day seeking a living encounter with God.
James Martineau - a descendant of Huguenot refugees who had fled the European continent following religious persecution - also argued that leaders of the various churches in England were unnecessarily dividing Christians by attaching themselves to intricate doctrine and rigid definitions of 'believer' and 'heretic'. Whilst serving at Hope Street Church in Liverpool, he engaged in many public debates with fellow clergymen from the larger denominations, standing on the side of the right of the individual to follow their own God-given reason and conscience in religious matters, emphasising that the proof of Truth is found ultimately in our actions towards others.
James Martineau, although a passionate advocate of Unitarian theology, felt that the growth of a self-avowed 'Unitarian Church' would lead to little more than a "different doxy". Instead he called for a 'Free Christian Church', broad and uncomplicated enough to include all who wished to seek God through the life and teachings of Jesus Christ. His teachings influenced other Unitarian Church leaders of his age - particularly those of 19th Century New England, including William Ellery Channing.
For Martineau, a pastor who constantly urged his congregations to be faithful and dutiful, 'Free' did not mean absolute freedom to believe or act in any way. Rather he envisioned a Christian path and community 'freed up' from prescribed and potentially obstructive beliefs, practice and hierarchies of previous ages, able to respond missionally to the present-day needs of humanity. This is the position we strive for today.
Q3) Is Free Christianity a new form of Christianity?
The short answer to this is idealistically speaking 'no' and practically speaking 'yes'.
James Martineau's original dream was arguably for the whole of Christianity, a realignment and reform across the church universal, a return to 'Primitive Christianity' rather than another new sect. However, he also had a more pragmatic plan for a community of dissenting Christians coming together in a 'Free Christian Union', and helped found a national society of this name (which sadly proved to be short-lived). Similarly, there continues to be churches in England that carry the 'Free Christian' tagline having been inspired by Martineau's teaching. These are affiliated primarily with the General Assembly of Unitarian and Free Christian Churches.
It could also be argued that the cause of a 'freer Christianity' can be traced back well before Martineau over the past two thousand years from John Wycliffe, Sebastian Castellio and George Fox back to the Early Christian communities which were diverse in theology and practice. And since Martineau there have been countless figures and movements calling for similar reforms within Christianity - Leo Tolstoy could be included in this as could the more recently emerged 'Progressive Christian' movement, founded by Jim Adams. The 'Emergent Church' movement also appears to share common ground, though tending to carry forward an explicitly Trinitarian theology.
Q4) What do principles or beliefs do Free Christians hold?
First, it should be argued that there are very few self-professed 'Free Christians' - most of us identify simply as a 'Christian', 'Disciple', 'Jesus Follower', 'Friend of Jesus', and so on. This is because a primary principle of those of us who adopt the 'Free Christian' path (within the broader Christian Way) is to try avoid sectarianism, to be defined simply as a gathered people moved by the Spirit, rooted in the Truth of Jesus.
A second principle is we do not subscribe to lists of unquestionable beliefs and rites in the same way other Christian communities subscribe to the Nicene Creed and prescribed sacraments such as the Eucharist.
However, this is not to say we are without identifiable beliefs, both individually and as a community. We commonly believe in One God (defined in a myriad of ways) and revere the life & teachings of Jesus Christ. We look to the Bible, as a collection of wisdom sayings and narrative gathered over time, as the source for much of our understanding - generally arguing that it is a reflection of the Word of God, therefore a holy book, though not necessarily exclusive or infallible in its communication of Truth.
Q5) If you decide to move away from traditional beliefs and practices in the name of freedom, doesn't this mean you can just make things up as you go along?
Again, the answer to this is both 'yes' and 'no'.
We are committed to freedom of belief and take the view that faith reflects life - it is a journey, subject to growth & change rather than a fixed state. We hold a respect for long-held traditions balanced with a commitment to openness. In this sense, we treasure much of the theology and practices of the past as valid but also recognise it will need to evolve to meet the needs of the present, in preparation for the future.
The test of whether any new insights and methods are adopted collectively rest on whether they stand up to reason, conscience and bear fruit in terms of creating genuine happiness within ourselves and guiding us to help others achieve the same happiness.
Q6) Is 'Free Christianity' just another term for 'Unitarianism'?
Free Christianity has grown directly out of Unitarian churches and naturally shares close links with Unitarianism. However, there are also points of difference.
We are non-trinitarian, though unlike Unitarianism, we are not explicitly anti-trinitarian; this means that whilst we may not centre our faith around traditional Trinitarian doctrine such as the Nicene Creed, we do not actively oppose this theology and welcome, as much as possible, such views as potentially enriching to our conversations & community life.
In addition, it should also be noted that Unitarian churches have in the past century progressively distanced themselves from their Christian roots instead embracing Humanism, Neo-Paganism and elements of Buddhist thought - to the point many identify as 'post-Christian'. This is a further point of difference as we continue to hold the teachings & example of Jesus as the foundation of our faith - with powerful relevance today.
I have since leaned further towards Progressive Christianity, primarily because I have come to realise it comes from the same spirit, and because the Progress Christian movement is living & growing whereas Free Christianity is niche and arguably fading within the Unitarian churches of Britain. That said, this does not mean Unitarian & Free Christian literature of yesteryear should be ignored - it can continue to offer much to questioning, reform-minded, radical Christians of today, regardless of what denominational or other qualifying label they adopt.
Q1) Free Christianity? What's that? Give me a quick answer...
Free Christianity is, like other Christian traditions, a spiritual path centred on the teachings and example of Jesus Christ as found in the New Testament.
We strive to be a simple open-minded way of discipleship that encourages followers to seek a relationship with God and lead a fruitful life on earth, without over-reliance on creeds, ritual and priests - a 'religion of the Spirit',
Although Free Christianity is arguably found across denominations and intends to be 'non-sectarian', it is rooted in the Radical Reformation movements of Western Europe and America, with historical ties to the Unitarian church in Britain.
Q2) What does the ‘Free’ in 'Free Christianity' mean?
'Free' and 'Freedom' are words that carry a wide range of meanings. The term ''Free Christianity' was coined by James Martineau, a Unitarian Church scholar and preacher living in 19th Century England & Ireland. James Martineau opposed the reliance on ancient creeds, ritual and an anointed clergy - he argued that as the times moved forward, these were potentially acting as barriers to disciples of the current day seeking a living encounter with God.
James Martineau - a descendant of Huguenot refugees who had fled the European continent following religious persecution - also argued that leaders of the various churches in England were unnecessarily dividing Christians by attaching themselves to intricate doctrine and rigid definitions of 'believer' and 'heretic'. Whilst serving at Hope Street Church in Liverpool, he engaged in many public debates with fellow clergymen from the larger denominations, standing on the side of the right of the individual to follow their own God-given reason and conscience in religious matters, emphasising that the proof of Truth is found ultimately in our actions towards others.
James Martineau, although a passionate advocate of Unitarian theology, felt that the growth of a self-avowed 'Unitarian Church' would lead to little more than a "different doxy". Instead he called for a 'Free Christian Church', broad and uncomplicated enough to include all who wished to seek God through the life and teachings of Jesus Christ. His teachings influenced other Unitarian Church leaders of his age - particularly those of 19th Century New England, including William Ellery Channing.
For Martineau, a pastor who constantly urged his congregations to be faithful and dutiful, 'Free' did not mean absolute freedom to believe or act in any way. Rather he envisioned a Christian path and community 'freed up' from prescribed and potentially obstructive beliefs, practice and hierarchies of previous ages, able to respond missionally to the present-day needs of humanity. This is the position we strive for today.
Q3) Is Free Christianity a new form of Christianity?
The short answer to this is idealistically speaking 'no' and practically speaking 'yes'.
James Martineau's original dream was arguably for the whole of Christianity, a realignment and reform across the church universal, a return to 'Primitive Christianity' rather than another new sect. However, he also had a more pragmatic plan for a community of dissenting Christians coming together in a 'Free Christian Union', and helped found a national society of this name (which sadly proved to be short-lived). Similarly, there continues to be churches in England that carry the 'Free Christian' tagline having been inspired by Martineau's teaching. These are affiliated primarily with the General Assembly of Unitarian and Free Christian Churches.
It could also be argued that the cause of a 'freer Christianity' can be traced back well before Martineau over the past two thousand years from John Wycliffe, Sebastian Castellio and George Fox back to the Early Christian communities which were diverse in theology and practice. And since Martineau there have been countless figures and movements calling for similar reforms within Christianity - Leo Tolstoy could be included in this as could the more recently emerged 'Progressive Christian' movement, founded by Jim Adams. The 'Emergent Church' movement also appears to share common ground, though tending to carry forward an explicitly Trinitarian theology.
Q4) What do principles or beliefs do Free Christians hold?
First, it should be argued that there are very few self-professed 'Free Christians' - most of us identify simply as a 'Christian', 'Disciple', 'Jesus Follower', 'Friend of Jesus', and so on. This is because a primary principle of those of us who adopt the 'Free Christian' path (within the broader Christian Way) is to try avoid sectarianism, to be defined simply as a gathered people moved by the Spirit, rooted in the Truth of Jesus.
A second principle is we do not subscribe to lists of unquestionable beliefs and rites in the same way other Christian communities subscribe to the Nicene Creed and prescribed sacraments such as the Eucharist.
However, this is not to say we are without identifiable beliefs, both individually and as a community. We commonly believe in One God (defined in a myriad of ways) and revere the life & teachings of Jesus Christ. We look to the Bible, as a collection of wisdom sayings and narrative gathered over time, as the source for much of our understanding - generally arguing that it is a reflection of the Word of God, therefore a holy book, though not necessarily exclusive or infallible in its communication of Truth.
Q5) If you decide to move away from traditional beliefs and practices in the name of freedom, doesn't this mean you can just make things up as you go along?
Again, the answer to this is both 'yes' and 'no'.
We are committed to freedom of belief and take the view that faith reflects life - it is a journey, subject to growth & change rather than a fixed state. We hold a respect for long-held traditions balanced with a commitment to openness. In this sense, we treasure much of the theology and practices of the past as valid but also recognise it will need to evolve to meet the needs of the present, in preparation for the future.
The test of whether any new insights and methods are adopted collectively rest on whether they stand up to reason, conscience and bear fruit in terms of creating genuine happiness within ourselves and guiding us to help others achieve the same happiness.
Q6) Is 'Free Christianity' just another term for 'Unitarianism'?
Free Christianity has grown directly out of Unitarian churches and naturally shares close links with Unitarianism. However, there are also points of difference.
We are non-trinitarian, though unlike Unitarianism, we are not explicitly anti-trinitarian; this means that whilst we may not centre our faith around traditional Trinitarian doctrine such as the Nicene Creed, we do not actively oppose this theology and welcome, as much as possible, such views as potentially enriching to our conversations & community life.
In addition, it should also be noted that Unitarian churches have in the past century progressively distanced themselves from their Christian roots instead embracing Humanism, Neo-Paganism and elements of Buddhist thought - to the point many identify as 'post-Christian'. This is a further point of difference as we continue to hold the teachings & example of Jesus as the foundation of our faith - with powerful relevance today.
Q7) How do Free Christians interact with other Christian movements and with non-Christian religions?
Free Christians share much common ground with the Quakers, Unitarian Christians and Progressive Christians - in many ways the Quakers & Socinians (the original name for Unitarian Christians) were the initiators and the Progressive Christians have become the inheritors.
We are committed to building a fundamental unity amongst the followers of Jesus, seeking to go beyond theological differences through a covenant of the Spirit, acting as brothers and sisters in the cause of justice and peace. In the words of Ferenc Dávid, "we need not think alike to love alike..."
In addition, we also recognise that there are faiths outside of the Christian family that are as equally inspired by the Divine as ours. As such, we seek to offer them the hand of friendship and show respect for their chosen path, acting as good neighbours.
Q8) Do you have set positions on specific social and ethical issues?
We are naturally a diverse group of people coming from a variety of backgrounds. As such, there is no absolute "Free Christian position" on specific ethical or moral issues. We will often arrive at consensus on issues through conversation & reflection but the right to faithfully dissent is always upheld.
With regards to homosexuality, which is causing so much pain in Christian communities (particularly for those who have been shunned because of their sexuality), we refer to the teachings and example of Jesus as found in the New Testament. Put succinctly, Jesus did not exclude or condemn homosexuals, and we generally follow this. We may have slightly different opinions on the finer details of same-sex marriage but there is a commonly-held, passionately-lived principle that one should not judge / restrict people’s beliefs, lifestyles and choices if they do not harm others - and we should actively support those that nurture and nourish love & prosperity on earth.
On other points of contention – such as abortion and war – individual opinions will again vary. The validity of these opinions are again ultimately subject to reason, conscience and the fruit borne from them.
We do not claim to offer easy, black-and-white answers but do offer a process through which individuals can reflect deeply on concerns, consider different perspectives and then act in good faith. This process can be traced right back to the main method of teaching Jesus used, conversing in parables rather than issuing dictats.
Q9) What political positions do you hold?
Often the major Christian churches are linked with conservative, right-wing politics - particularly on social issues. Similarly, the various smaller liberal Christian movements, such as the Quakers, Unitarians and Progressive Christians, have increasingly linked themselves to liberal-left politics.
On such matters, we are committed to each individual acting according to their calling. It is true some may find common ground on a political issue, or share similar political affiliation, and then seek to act as a group but we are all committed to maintaining a community that remains open to people regardless of political affiliation or specific political viewpoints. Obviously, this is with the proviso that one’s political ideology does not lead to the undermining of Jesus's core teachings or our commitment to freedom; as such we actively oppose fascism, dictatorial communism / theocracy and other destructive ideologies.
Q10) What is your worship like?
Free Christianity is rooted in an inner rather than outer state; worship is intended as an expression and nurturer of this, just as our broader actions are. Our worship is naturally diverse, but with some common threads - study, dialogue, prayer, song and service of others - "deed not creeds".
Most find that this is best reflected in a mode of worship similar to that found in mainline churches and follow a service of sermons, hymns and recited prayer (including the Lord's Prayer) - with the Lord's Supper / open communion and baptism (generally viewed as purely symbolic and voluntary) also forming part of the liturgical year. Others may feel that it is best reflected in meditative / contemplative modes of worship - similar to that found in the Quakers - with emphasis on quiet study, prayer and reflection.
A uniting principle is that collective worship is to be kept simple and inclusive, reflecting the presence of Spirit and Truth rather than a list of manmade rules and procedure.
Q11) Do you have ministers?
Within organisations such as the Unitarian Universalist Association of Congregations and the General Assembly of Unitarian and Free Christian Churches there is a trained and educated professional clergy, a small minority of whom will identify primarily as 'Free Christian'. However, it is important to note we commonly hold ordination to assign a coordinating / facilitating role as 'pastor' rather than a mediating role / heightened state of holiness as 'priest'. Following the principle of 'the priesthood of all believers', we hold that there is nothing a minister does that, in principle, a lay person may not do.
Q12) Where are Free Christian churches located?
There are a small number of churches that carry the 'Free Christian' tagline, primarily found in Britain and often stated as 'Unitarian & Free Christian'. In Ireland there is also the closely linked Non-Subscribing Presbyterian Church. In the USA there are congregations that identify as 'UU Christian' which follow a similar approach.
As mentioned above, Free Christianity is ultimately a state of mind (and heart) and there are many congregations across the world without ties to Unitarianism but with a similar ethos. For those searching for a congregation with a Free Christian ethos, a good starting point is to visit Progressive Christian, Unitarian / UU and Quaker resource websites. In the USA, the Disciples of Christ and United Church of Christ may offer a home. Often Free Christianity is an ethos adopted yet not stated - and so we advise seekers visit local churches and simply make time to meet with the people there.
Further reading:
'Free-Christianesque' groups A-Z:
Free Christians share much common ground with the Quakers, Unitarian Christians and Progressive Christians - in many ways the Quakers & Socinians (the original name for Unitarian Christians) were the initiators and the Progressive Christians have become the inheritors.
We are committed to building a fundamental unity amongst the followers of Jesus, seeking to go beyond theological differences through a covenant of the Spirit, acting as brothers and sisters in the cause of justice and peace. In the words of Ferenc Dávid, "we need not think alike to love alike..."
In addition, we also recognise that there are faiths outside of the Christian family that are as equally inspired by the Divine as ours. As such, we seek to offer them the hand of friendship and show respect for their chosen path, acting as good neighbours.
Q8) Do you have set positions on specific social and ethical issues?
We are naturally a diverse group of people coming from a variety of backgrounds. As such, there is no absolute "Free Christian position" on specific ethical or moral issues. We will often arrive at consensus on issues through conversation & reflection but the right to faithfully dissent is always upheld.
With regards to homosexuality, which is causing so much pain in Christian communities (particularly for those who have been shunned because of their sexuality), we refer to the teachings and example of Jesus as found in the New Testament. Put succinctly, Jesus did not exclude or condemn homosexuals, and we generally follow this. We may have slightly different opinions on the finer details of same-sex marriage but there is a commonly-held, passionately-lived principle that one should not judge / restrict people’s beliefs, lifestyles and choices if they do not harm others - and we should actively support those that nurture and nourish love & prosperity on earth.
On other points of contention – such as abortion and war – individual opinions will again vary. The validity of these opinions are again ultimately subject to reason, conscience and the fruit borne from them.
We do not claim to offer easy, black-and-white answers but do offer a process through which individuals can reflect deeply on concerns, consider different perspectives and then act in good faith. This process can be traced right back to the main method of teaching Jesus used, conversing in parables rather than issuing dictats.
Q9) What political positions do you hold?
Often the major Christian churches are linked with conservative, right-wing politics - particularly on social issues. Similarly, the various smaller liberal Christian movements, such as the Quakers, Unitarians and Progressive Christians, have increasingly linked themselves to liberal-left politics.
On such matters, we are committed to each individual acting according to their calling. It is true some may find common ground on a political issue, or share similar political affiliation, and then seek to act as a group but we are all committed to maintaining a community that remains open to people regardless of political affiliation or specific political viewpoints. Obviously, this is with the proviso that one’s political ideology does not lead to the undermining of Jesus's core teachings or our commitment to freedom; as such we actively oppose fascism, dictatorial communism / theocracy and other destructive ideologies.
Q10) What is your worship like?
Free Christianity is rooted in an inner rather than outer state; worship is intended as an expression and nurturer of this, just as our broader actions are. Our worship is naturally diverse, but with some common threads - study, dialogue, prayer, song and service of others - "deed not creeds".
Most find that this is best reflected in a mode of worship similar to that found in mainline churches and follow a service of sermons, hymns and recited prayer (including the Lord's Prayer) - with the Lord's Supper / open communion and baptism (generally viewed as purely symbolic and voluntary) also forming part of the liturgical year. Others may feel that it is best reflected in meditative / contemplative modes of worship - similar to that found in the Quakers - with emphasis on quiet study, prayer and reflection.
A uniting principle is that collective worship is to be kept simple and inclusive, reflecting the presence of Spirit and Truth rather than a list of manmade rules and procedure.
Q11) Do you have ministers?
Within organisations such as the Unitarian Universalist Association of Congregations and the General Assembly of Unitarian and Free Christian Churches there is a trained and educated professional clergy, a small minority of whom will identify primarily as 'Free Christian'. However, it is important to note we commonly hold ordination to assign a coordinating / facilitating role as 'pastor' rather than a mediating role / heightened state of holiness as 'priest'. Following the principle of 'the priesthood of all believers', we hold that there is nothing a minister does that, in principle, a lay person may not do.
Q12) Where are Free Christian churches located?
There are a small number of churches that carry the 'Free Christian' tagline, primarily found in Britain and often stated as 'Unitarian & Free Christian'. In Ireland there is also the closely linked Non-Subscribing Presbyterian Church. In the USA there are congregations that identify as 'UU Christian' which follow a similar approach.
As mentioned above, Free Christianity is ultimately a state of mind (and heart) and there are many congregations across the world without ties to Unitarianism but with a similar ethos. For those searching for a congregation with a Free Christian ethos, a good starting point is to visit Progressive Christian, Unitarian / UU and Quaker resource websites. In the USA, the Disciples of Christ and United Church of Christ may offer a home. Often Free Christianity is an ethos adopted yet not stated - and so we advise seekers visit local churches and simply make time to meet with the people there.
---------------------------------------------------------
Further reading:
- Reflections: Seeking the religion of Jesus, not about him
- Reflections: Being serious about God, being honest in our uncertainty
- Seeing Jesus - by Frederic H. Kent
- On Orthodoxy (excerpt) - by James Freeman Clarke
- What is it to be a Christian? - by Henry Ware
- A Letter on Creeds (excerpt) - by William Ellery Channing
- Spiritual Freedom (excerpt) - by William Ellery Channing
- James Martineau biography - by Alan Rushton and Ralph Waller
'Free-Christianesque' groups A-Z:
- Center for Progressive Christianity (Canada)
- Center for Progressive Christianity (US)
- Progressive Christians on Facebook
- Christians Awakening to a New Awareness
- Common Sense Christianity
- Christian Church (Disciples of Christ)
- Free to Believe
- Modern Church
- Non-Subscribing Presbyterian Church of Ireland
- Open Christianity Network Ireland
- Progressive Christian Network in Britain
- Religious Society of Friends
- Religious Society of Saint Simon
- Thinking Anglicans
- Unitarian Christian Association
- Unitarian Universalist Christian Fellowship
- United Church of Christ
- WayFarers
