back to Unitarian, California: Hollywood
|Unitarian||California: Hollywood||1955||Bradbury, Ray. A Graveyard for Lunatics. New York: Alfred A. Knopf (1990); pg. 142.|| "Fritz Long came leaping over in great strides. 'God damn! We're all set for your scenes. That drunken Baptist Unitarian has disappeared. You know where the son-of-a-bitch hides?'
'You called Aimee Semple McPherson's?'
'Or the Holy Rollers. Or the Manly P. Hall Universalists. Or--' "
|Unitarian||Colorado||1974||Disch, Thomas M. Camp Concentration. New York: Random House (1999; c. 1968); pg. 87.||"Team sports. Yes, that's what I said. Mordecai, some months ago, invented an elaborate variant of croquet... that is played by teams of three to seven players. Every Friday night there is a tournament between the Columbians and the Unitarians. (The teams' names aren't quite as nicely-nicely as they may seem. They have to do with the rival schools of thought on the question of the nature and origin of syphilis, the Columbian school maintaining that the spirochetes were imported to Europe from the New World by Columbus' sailors... while the Unitarians believe that the many apparent varieties of venereal disease are in fact one, which they call treponematosis, its Protean multiplicity being due to variations of social conditions, personal habits, and climate.)|
|Unitarian||galaxy||2500||Drake, David. The Tank Lords. New York: Baen (1997); pg. 372.|| "The Church of the Lord's Universe
Perhaps the most surprising thing about the faith that men took to the stars--and vice versa--was that it appeared to differ so little from the liturgical protestantism of the Nineteenth and Twentieth Centuries. Indeed, services of the Church of the Lord' Universe--almost always, except by Unitarians, corrupted to 'Universal Church'--so resembled those of a high-flying Anglican parish of 1920 that a visitor from the past would have been hard put to believe that he was watching a sect as extreme in its own way as the Society for Krishna Consciousness was in its. "
|Unitarian||galaxy||3419||Panshin, Alexei. The Thurb Revolution. New York: Ace Books (1978; c. 1968); pg. 39.||"'Yes. So I found myself married for two years. That's the way my father wanted it. But at the end of two years, he wanted to renew and so did Everlyn's father, but neither Evie nor I did. Two more mismatched people you will never see. So we didn't renew. Evie went into a Unitarian convent and writes me beautiful letters. She reads. She sends me book lists, but I can never keep up...' "|
|Unitarian||New York||1996||McDevitt, Jack. Ancient Shores. New York: HarperCollins (1996); pg. 153.||"She was from Long Island... She'd been reared Catholic, but during high school Charlotte had become uncomfortable with a faith that seemed to lay everything out so neatly. God the scorekeeper. at graduation she'd announced that she had become a Unitarian. Creation is beyond logic or explanation, she'd told her dismayed father; one can only sit back and await the wind that blows between the stars. Her father had assured her mother that everything would be all right, that it was all nonsense and Charlotte would get over it... The buses had come from Minneapolis, where Charlotte was a manager at a McDonald's, having left home to find her true self. "|
|Unitarian||United Kingdom: England||1773||Morse, David. The Iron Bridge. New York: Harcourt Brace & Co. (1998); pg. 36.||"He might have found comfort in the Bible. But he did not believe in the Virgin Birth, or in the Divine Christ either. Baptized a Presbyterian, he counted himself a Unitarian, following Priestley's rational example. His declared beliefs was in one God, free of papist trimmings. But whenever he tried praying to that solitary, rational God, the picture that crept into his mind was that of His Majesty the King seated on a throne of clouds--benignly indifferent at best, almost certainly helpless, and very possibly mad. "|
|Unitarian||world||1912||Wilson, Robert Charles. Darwinia. New York: Tor (1998); pg. 22.||"And they talked, often as not, about religion. Guilford's father was an Episcopalian by birth and a Unitarian by marriage--he held, in other words, no particular dogmatic views. "|
|Unitarian/Unitarian Universalist||Argo||2179||Sawyer, Robert J. Golden Fleece. New York: Time Warner (1990); pg. 68.||[Aboard the starship Argo.] "The Place of Worship on level 11 wasn't more than an empty room, really. We didn't have the space to provide a dedicated church or synagogue or mosque or other specialized hall. Instead, this simple chamber, with seating for 500, served as called upon.
The chairs were a bit too comfortable to be called pews, a bit less tacky than the folding metal seats most of our Unitarians seemed to be used to. "
|Unitarian/Unitarian Universalist||California: Berkeley||1995||Sawyer, Robert J. Frameshift. New York: Tor (1998; c. 1997); pg. 112.|| "'What about you? Do you believe in God?'
Molly shrugged. 'Well, I was raised a Unitarian--I still sometimes go to a fellowship over in San Francisco. I don't believe in a personal God, but perhaps a creator. I'm what they call a theistic evolutionist.'
'Qu'est-ce que c'est?'
'That's someone who believes God planned out all the broad strokes in advance--the general direction life would take, the general plan for the universe--but, after setting everything in motion, he's content to simply watch it all unfold, to let it grow and develop in its own, following the course he laid down.' "
|Unitarian/Unitarian Universalist||California: Berkeley||1995||Sawyer, Robert J. Frameshift. New York: Tor (1998; c. 1997); pg. 113.||"It was a small, quiet wedding. Pierre had originally thought they'd be married at UCB's chapel, but it turned out not to have such a thing--California political correctness. Instead, they ended up being married in the living room of Molly's coworker... with the chaplain from Molly's Unitarian fellowship conducting the service. "|
|Unitarian/Unitarian Universalist||California: Hollywood||1955||Bradbury, Ray. A Graveyard for Lunatics. New York: Alfred A. Knopf (1990); pg. 142.|| "Fritz Long came leaping over in great strides. 'God damn! We're all set for your scenes. That drunken Baptist Unitarian has disappeared. You know where the son-of-a-bitch hides?'
'You called Aimee Semple McPherson's?'
'Or the Holy Rollers. Or the Manly P. Hall Universalists. Or--' "
|Unitarian/Unitarian Universalist||California: Orange County||2065||Robinson, Kim Stanley. Pacific Edge. New York: Tor (1990); pg. 312.||"Hank conducted a brief ceremony. He was dressed in his Unitarian minister's shirt, and at first he looked like he was in costume, his face still lined brick-red with sun, his hair still a tangle. And when he spoke it was in the same Hank voice, nothing inflated or ministerial about it. But he was a minister, in the Unitarian Church (also in the Universal Life Church, and in the World Peace Church, and in the Ba'hais [sic]), and as he talked about Tom, and the crowd continued to collect on the crown of the hill--older people who had known Tom all their lives, younger people... members of Hank's congregation, friends, neighbors, passersby, until there were two to three hundred people up there--all of them listened to what Hank had to say. "|
|Unitarian/Unitarian Universalist||California: Orange County||2065||Robinson, Kim Stanley. Pacific Edge. New York: Tor (1990); pg. 312.||"Because there was a conviction in Hank, an intensity of belief in the importance of what they were doing, that could not be denied. Watching him Kevin lost his sense of Hank as daily partner and friend, the rapid voice tumbling words one over the next picked Kevin up and carried him along with the rest of them, into a sense of values, into a community. How Hank could gather them, Kevin thought. Such a presence. People dropping by the work sites to ask Hank about this or that, and he laughing and offering his advice, based on some obscure text or his own thoughts, whatever, there was never any pretense to it; only belief. It was as if he were their real leader, somehow, and the town council nothing at all. How did he do it? A matter of faith. Hank was certain they were all of them spiritual beings in a spiritual community. And as he acted on that belief, those who had anything to do with him became a part of it, helped make it so. "|
|Unitarian/Unitarian Universalist||California: San Francisco||1977||Leiber, Fritz. Our Lady of Darkness. New York: Berkley Publishing Corp. (1977); pg. 37.||"'...I may be a puritan, but I wasn't named for Calvin. My parents were both Presbyterians, it's true, but my father early progressed into Unitarianism and died a devout Ethical Culturist. He used to pray to Emerson and swear by Robert Ingersoll...' "|
|Unitarian/Unitarian Universalist||California: San Francisco||1995||Sawyer, Robert J. Frameshift. New York: Tor (1998; c. 1997); pg. 77.||"Molly had come to San Francisco to attend the Unitarian fellowship there; she wasn't particularly religious, and had found the hypocrisy of most of the clergy she'd met in her life unbearable, but she did enjoy the Unitarian approach, and today's guest speaker--an expert on artificial intelligence--sounded fascinating. "|
|Unitarian/Unitarian Universalist||galaxy||2100||Bear, Greg. Anvil of Stars. New York: Warner Books (1992); pg. 204.|| "'You're so big and strong, a strapping theoretical fellow,' Hakim said with a smile. 'Catholic cannot take a dare from a Muslim?'
Giacomo squinted. 'Bolsh,' he said. 'My parents didn't even go to church.'
'Nobody mentions my religion,' Martin said. The conversation was becoming too ragged for his taste, but he could not just stay out of it.
'We don't know what you are,' Hakim said.
Martin thought for a moment. 'I don't know myself,' he said. My grandparents were Unitarians, I think.' "
|Unitarian/Unitarian Universalist||Massachusetts: Nantucket||-1250 B.C.E.||Sterling, S. M. Island in the Sea of Time. New York: Penguin (1998); pg. 101.||Pg. 101: "...that many on a Sunday, not on Nantucket, where the biggest congregations were Unitarian and Congregationalist. "; Pg. 380: "The picture inside that was a lighthouse--specifically, Brant Point lighthouse at the northwestern entrance to the harbor.
'I thought you were going to use the Unitarian Church tower?' she said. 'Don't tell me . . .'
'All the other denominations objected...' "; Pg. 535: "...past the Unitarian church on Orange, up Cherry to Prospect... "
|Unitarian/Unitarian Universalist||Massachusetts: Nantucket||-1249 B.C.E.||Sterling, S. M. Island in the Sea of Time. New York: Penguin (1998); pg. 411.|| "He trusted the little priest's judgment. So did his colleagues, evidently. The Town Building office held the pastors of the Episcopal and Baptist churches as well, the Congregationalists, the Methodists . . . even the Unitarians...
'We have indeed,' Gomez said. 'We've been trying to come to some understanding of what God meant by the Event, in a specifically religious sense. Some things are obvious. Questions of episcopacy and papal supremacy are...' "
|Unitarian/Unitarian Universalist||Massachusetts: Nantucket||-1249 B.C.E.||Sterling, S. M. Island in the Sea of Time. New York: Penguin (1998); pg. 412.||"Cofflin nodded. That made sense. For that matter, there'd been something of a religious revival on the island since the Event. Not showy, and there'd never been many fundamentalists here--Unitarians and mainstream Protestants were in the majority, with the Catholics a not very close second. More people had been showing up of a Sunday, though. "|
|Unitarian/Unitarian Universalist||Michigan: Two Rivers||1998||Wilson, Robert Charles. Mysterium. New York: Bantam (1994); pg. 181.||"Congreve... had assembled a delegation from every religious group in town... The churches had not always been on friendly terms, and it was still a chore to keep the Baptists talking to the Unitarians, for instance, but they all faced a common danger in this peculiar new world. "|
|Unitarian/Unitarian Universalist||New Hampshire||1994||Morrow, James. Towing Jehovah. New York: Harcourt Brace & Co. (1994); pg. 73.||"Closing her eyes, she brought her mother into focus: Rebecca Fowler of Hollis, New Hampshire, a cheerful and energetic Unitarian minister whose iconoclasm ran so deep it shocked ever her own congregation. "|
|Unitarian/Unitarian Universalist||New York: New York City||2020||Sheckley, Robert. "The Day the Aliens Came " in New Legends. Greg Bear (ed.) New York: Tor (1995); pg. 164.|| "The presence of aliens among us was responsible for the next step in human development, the new interest in composite living. You got tired of the same old individualism after a while... We wanted to join a creature like a medusa or a Portuguese man of war. But we weren't sure how to go about it. And so we didn't know whether to be pleased or alarmed when we received our notification by mail of our election to an alien composite lifeform. Becoming part of a composite was still unusual in those days.
...We finally decided to go to the first meeting, which was free, and see what it was like.
This meeting was held at our local Unitarian Church, and there were almost two hundred people and aliens present. There was a lot of good-natured bewilderment for a while as to just what we were supposed to do. We were all novices at this and just couldn't believe that we were expected to form up a two hundred person composite without prior training. "
|Unitarian/Unitarian Universalist||New York: New York City||2020||Sheckley, Robert. "The Day the Aliens Came " in New Legends. Greg Bear (ed.) New York: Tor (1995); pg. 164.||[The meeting about joining a composite lifeform, held at the local Unitarian church, continued.] "At last someone in a scarlet blazer and carrying a loose-leaf binder showed up and told us that we were supposed to be forming five unit composites first, and that as soon as we had a few dozen of these and had gotten the hang of morphing and melding, we could proceed to the second level of composite beinghood.
It was only then that we realized that there could be many levels to composite beings, each level being a discrete composite in its own right.
Luckily the Unitarian Church had a big open space in the basement, and here is where we and our chimaeric partners fit ourselves together.
There was good-natured bewilderment at first as we tried to perform this process. Most of us had had no experience at fitting ourselves to other creatures, so we were unfamiliar with for example, the Englen, that organ of the Pseudontoics which fits securely into the human left ear. "
|Unitarian/Unitarian Universalist||New York: New York City||2076||Morehouse, Lyda. Archangel Protocol. New York: Penguin Putnam (2001); pg. 148.|| "The nature of angels, a Unitarian perspective:
by Darcy O'Donnell
Live everyone, I experienced the LINK-angels on a very personal level. Phanuel appeared to me while I was out in the 'back-forty,' as I like to call the far end of my urban garden, picking aphids of my William Baffin roses. I'd been absently listening to International Public Radio via the LINK, and suddenly, the angelic visage peered at me between the slats of my wrought-iron fence. We stared at each other, me with my crushed-aphid carcass-encrusted gloves, and he with his absent, worm-eaten eye sockets. Then, like any good Unitarian Universalist minister, I attempted to engage him in a philosophical debate.
It's the oldest joke about Unitarians, of course. When faced with the diverging paths on the road to enlightenment, one with a sign reading, 'This way heaven,' and the other with, 'This way to a discussion about the existence of heaven,' the Unitarian always picks the latter. "
|Unitarian/Unitarian Universalist||New York: New York City||2076||Morehouse, Lyda. Archangel Protocol. New York: Penguin Putnam (2001); pg. 149.||[2; 'The nature of angels, a Unitarian perspective', continued] "So, although I stared right into the face of a LINK-angel, possibly a portent of the empirical existence of God, I said to it, 'If you're a real angel, why do you only appear on the LINK? Why, when I see you, is my heart filled with dread? Shouldn't even the angel of death fill me with radiance?' Then, true to my doubting nature, I attempted to touch it, and it faded away.
Since then, I have been thinking about angels. I dusted off my King James version of the Bible, my copy of the Torah, the Koran, and a whole slew of other religious books, and went looking for passages and information about angels. "
|Unitarian/Unitarian Universalist||New York: New York City||2076||Morehouse, Lyda. Archangel Protocol. New York: Penguin Putnam (2001); pg. 149.||[3; 'The nature of angels, a Unitarian perspective', continued] "What I found surprised me. The first biblical mention of angels is in Genesis 19:1-3, 'The first time angels appear in the Bible, they are fully human. The two angels arrived at Sodom in the evening, and Lot was sitting in the gateway of the city. When he saw them, he got up to meet them and bowed down with his face to the ground. 'My lords,' he said, 'please turn aside to your servant's house. You can wash your feet and spend the night and then go on your way early in the morning.' 'No,' they answered, 'we will spend the night in the square.' But he insisted so strongly that they did go with him and entered his house. He prepared a meal for them, baking bread without yeast, and they ate.' "|
|Unitarian/Unitarian Universalist||New York: New York City||2076||Morehouse, Lyda. Archangel Protocol. New York: Penguin Putnam (2001); pg. 149.||[4; 'The nature of angels, a Unitarian perspective', continued] "Here are angels acting like men. They argue, they eat, they need a place to spend the night. Later in Genesis, Jacob also greets angels of the Lord as if they were men and invites them to stay in his house. The Hebrew word for angel, 'Malach,' means, simply, 'a messenger.' In the Koran, though the angels are clearly spiritual beings early on (we see them in The Crow 2:3 at creation speaking directly to God), in The Family of Imram 3:39, they act as messengers to Mirium for Allah. It has been postulated by more learned scholars than I that the Israelites were influenced in their thinking about the spiritual nature of angels when they intermixed with Arabic peoples (see Jeffrey Burton Russell's series about the history of Satan.) "|
|Unitarian/Unitarian Universalist||New York: New York City||2076||Morehouse, Lyda. Archangel Protocol. New York: Penguin Putnam (2001); pg. 150.||[5; 'The nature of angels, a Unitarian perspective', continued] "The Septuagint renders the Hebrew into aggelos which also has both significations--holy and secular messengers, as the original was written. By the time the Bible is translated into Latin, however, the divine or spirit-messenger is separated from the human, rendering the original in the one case by angels and the other by legatus or more generally by nuntius. Even if you believe the hand of God inspired the Bible, the division between these concepts was created wholly by human decision-makers.
As a Unitarian, I have always believed that if there is a God and he does directly influence Earth via messengers such as angels, he would probably do so through real people, like Sojourner Truth, Martin Luther King, Jr., etc. So why electronic angels, why such an obvious move from God. . . . "
|Unitarian/Unitarian Universalist||New York: New York City||2076||Morehouse, Lyda. Archangel Protocol. New York: Penguin Putnam (2001); pg. 162.||Pg. 162-163: "'Whose are they, I wonder.'
'I don't know. I suppose it could be the Unitarians' underground railroad.'
Dismissing that idea with a shake of her head, Rebeckah smiled. 'They're not that organized--too much infighting. Besides, it's summer.'
I laughed. The Unitarians were notorious for closing down their churches in the summertime. "
|Unitarian/Unitarian Universalist||Newmanhome||2100||Pohl, Frederik. The World at the End of Time. New York: Ballantine (1990); pg. 106.|| "At least, he thought, with what remained of his identification as a Christian who hadn't been to a service since the landing, the Catholics and all the Protestants, even the Quakers and Unitarians, had all raised no objection to a common grave for their dead.
Not then, anyway. "
|Unitarian/Unitarian Universalist||Newmanhome||2103||Pohl, Frederik. The World at the End of Time. New York: Ballantine (1990); pg. 128.||"The Baptists had refused to be ecumenical with the Unitarians; the Church of Rome had separated itself from Greek Orthodox and Episcopalian. "|
|Unitarian/Unitarian Universalist||Ohio||1999||Willis, Connie. "Epiphany " in Miracle and Other Christmas Stories. New York: Bantam (1999); pg. 265.||"They'd met on the ecumenical committee, when the Unitarian chairman had decided that, to be truly ecumenical, they needed a resident atheist and Darwinian biologist. And, Mel suspected, an African-American. "|
|Unitarian/Unitarian Universalist||Tau Ceti||3000||Niven, Larry; Jerry Pournelle & Steven Barnes. Beowulf's Children. New York: Tor (1995); pg. 151.||On a scarcely-populated 4th planet in the Tau Ceti system:
"'You resent the First?' This was from Julia Chang Hortha, agronomist, nurse, counselor, and a minister of the Unitarian-Universalist Fellowship, the closest thing to a formal church they had. "; Pg. 195: Basis for estimate of what year this story takes place: "'Citizens, for over a billion years, life on Earth has been studying the sun. Astronomers have six thousand years of records if you allow the Egyptians. Three hundred years ago, the sun had only been around a few million years, because God hadn't invented fusion yet. . .' "
|Unitarian/Unitarian Universalist||United Kingdom: England||2054||Willis, Connie. Doomsday Book. New York: Bantam (1992); pg. 172.||[An interchurch Christmas service.] "The minister from the Converted Unitarian Church mounted the pulpit. 'On this very night over two thousand years ago, God sent His Son. His precious child, into our world. Can you imagine what kind of incredible love it must have taken to do that? On that night Jesus left his heavenly home and went into a world full of dangers and diseases,' the minister said. 'He went as an ignorant and helpless babe, knowing nothing of the evil, of the treachery he would encounter. How could God have sent His only Son, His precious child, into such danger? The answer is love. Love.' "|
|Unitarian/Unitarian Universalist||USA||1970||Panshin, Alexei. "How Can We Sink When We Can Fly? " in Farewell To Yesterday's Tomorrow. New York: Berkley Publishing Corp. (1975; c. 1971); pg. 118.|| "'I was about to say, one of my ancestors was the brother of Hosea Ballou, who founded the Universalists. 'The Father of American Universalism.' '
'They amalgamated with the Unitarians. They're all Unitarian Universalists now...' "
|Unitarian/Unitarian Universalist||USA||1996||Ing, Dean. Systemic Shock. New York: Tor (original 1981; 1st Tor edition 1992); pg. 88.||"Catholics, Jews, Unitarians and atheists wanted equal [media] time. "|
|Unitarian/Unitarian Universalist||USA||2009||England, Terry. Rewind. New York: Avon Books (1997); pg. 228-229.||[News report.] "'I understand there is a mixture of religious affiliations in the group'
'Eight Protestants of various stripes, three Catholics, two Jews, one who calls himself a New Age minister, three Mormons.'
'No Muslims, no Anglicans, no Unitarians.' "
|Unitarian/Unitarian Universalist||USA||2024||Clarke, Arthur C. & Mike McQuay. Richter 10. New York: Bantam (1996); pg. 214.|| "'Is that when you became a Cosmie?'
'No,' She laughed, moving around to sit beside him on the couch. 'My father was Jewish by birth, not my mother, which left me nowhere in a matrilineal culture. I always remember my dad as a Cosmie. He converted when I was very young. Guess that's why I gravitated that way. Cosmies are friendly enough folks, like Unitarians with vision. It didn't stop me from losing a scholarship because they said I was Jewish, though.' "
|Unitarian/Unitarian Universalist||USA||2030||Bradbury, Ray. "Coda " in Fahrenheit 451. New York: Ballantine (1991; book c. 1953; 'Coda' c. 1979); pg. 177.||"The point is obvious. There is more than one way to burn a book. And the world is full of people running about with lit matches. Every minority, be it Baptist / Unitarian, Irish / Italian / Octogenarian / Zen Buddhist, Zionist / Seventh-day Adventist, Women'sLib / Republican, Mattachine / FourSquareGospel feels it has the will, the right, the duty to douse the kerosene, light the fire. " [Bradbury's first reference here, to 'Baptist / Unitarian' describes himself: He was raised as a Baptist and later become a Unitarian. The next reference: Irish / Italian / Octogenarian / Zen Buddhist is also apparently to himself.]|
|Unitarian/Unitarian Universalist||USA||2030||Bradbury, Ray. Fahrenheit 451. New York: Simon and Schuster (1967); pg. 64.||"'...Bigger the population, the more minorities. Don't step on the toes of the... doctors, lawyers, merchants, chiefs, Mormons, Baptists, Unitarians...' " [Bradbury, writing this near-future tale, refers simply to Unitarians rather than Unitarian Universalists, although at the time he wrote this novel the merger had recently occurred. Ballantine edition (1991): pg. 57.]|
|Unitarian/Unitarian Universalist||world||1993||Morrow, James. Only Begotten Daughter. New York: William Morrow & Co. (1990); pg. 170.||[Julie Katz apparently visits Hell.] "Day by day, the categories of iniquity grew even more arbitrary and excessive. Julie could understand why there was an Island of Atheists. Ditto the Island of Adulterers, the Island of Occultists, the Island of Tax Dodgers. Depending on one's upbringing, the precincts reserved for Unitarians, Abortionists, Socialists, Nuclear Strategists, and Sexual Deviates made sense. "|
|Unitarian/Unitarian Universalist||world||1994||Morrow, James. Towing Jehovah. New York: Harcourt Brace & Co. (1994); pg. 116.||"The wrists [on the giang statue or corpse of God] exhibited no crucifixion marks: an instance of divine self-healing, Thomas surmised, although a Unitarian might legitimately seize upon this circumstance to rail against conventional Christianity's obsession with the Trinity. "|
|United Church of Canada||Canada||2000||Sawyer, Robert J. Calculating God. New York: Tor (2000); pg. 171.|| "A... woman in Brussels had asked Salbanda, the Forhilnor spokesperson who met periodically with the media, the simple, direct question of whether he believes in any gods.
And he'd answered--at length... Religious leaders were jockeying for position... The moderator of the United Church of Canada embraced the revelations, saying that science and faith were indeed reconcilable. "
|United Church of Canada||Canada||2179||Sawyer, Robert J. Golden Fleece. New York: Time Warner (1990); pg. 186.||[Revealing some secrets about Aaron, a Jewish character.] "'...When you were fourteen, you once snuck into Thunder Bay United Church and took money from the outreach-fund collection box...' "|
|United Church of Christ||USA||2010||Willis, Connie. "Samaritan " in Fire Watch. New York: Bluejay (1984; story copyright 1979); pg. 225.|| "'There wasn't anything?' Reverend Hoyt asked. 'But the bishops can at least make a ruling, can't they?'
'The bishops have no authority over you in this matter. The United Church of Christ insisted on self-determination in matters within an individual church, including election of officers, distribution of communion, and baptism. It was the only way we could get them in,' [into the United Ecumenical Church] she finished apologetically.
'I've never understood that. There they were all by themselves with the Charismatics moving in like wolves. They didn't have any choice. They had to come in. So how did they get a plum like self-determination?'
'It worked both ways, remember. We could hardly stand by and let the Charies [Charismatics] get them. Besides, everyone else had fiddled away their compromise points on trespassers versus debtors...' "
|United Methodist Church||Kansas||1989||Denton, Bradley. Buddy Holly Is Alive and Well on Ganymede. New York: William Morrow and Co. (1991); pg. 117.||"...Mother... had little choice in the matter and did the best she could in picking the church. She enrolled me in the Vacation Bible School that was operated by the Central Shawnee County United Methodist Church of God in Christ of the United States of America, which she probably figured was the Vacation Bible School that was the least like an ideological concentration camp in all of Topeka. "|
|Universal Life Church||California: Orange County||2065||Robinson, Kim Stanley. Pacific Edge. New York: Tor (1990); pg. 312.||"Hank conducted a brief ceremony. He was dressed in his Unitarian minister's shirt... when he spoke it was in the same Hank voice, nothing inflated or ministerial about it. But he was a minister, in the Unitarian Church (also in the Universal Life Church, and in the World Peace Church, and in the Ba'hais [sic]), and as he talked about Tom... "|
|Universal Life Church||world||1975||Shea, Robert & Robert Anton Wilson. Illuminatus, Vol. III: Leviathan. New York: Dell (1975); pg. 235.||"Project Pan-Pontification. Since the Rev. Kirby Hensley founded the Universal Life Church and started ordaining everybody as a minister of the gospel, the Partheo-Anametamystikhood of Eris Esoteric has decided to raise the stakes... "|
|Universalist||California: Hollywood||1955||Bradbury, Ray. A Graveyard for Lunatics. New York: Alfred A. Knopf (1990); pg. 142.|| "Fritz Long came leaping over in great strides. 'God damn! We're all set for your scenes. That drunken Baptist Unitarian has disappeared. You know where the son-of-a-bitch hides?'
'You called Aimee Semple McPherson's?'
'Or the Holy Rollers. Or the Manly P. Hall Universalists. Or--' "
|Universalist||galaxy||2075||Anthony, Piers. Vision of Tarot. New York: Berkley Books (1985; 1st ed. 1980); pg. 35.||"The Universalist looked at Brother Paul. 'Now I would not presume any more than my esteemed colleague to urge any particular course of action upon you,' she said. 'But it would seem that the qualities of Animation are as yet unknown, andtherefore cannot be labeled good or evil. Likewise, the purpose of God may be at times obscure in detail, so that no person can be assured in advance of the correct course. Are you certain it is proper to depart this shore without ascertaining the status of the effect, though you may have personal reservations? Which way does the wind blow in your life?' "|
|Universalist||USA||1985||Drake, David. The Tank Lords. New York: Baen (1997); pg. 372.|| "The Church of the Lord's Universe
Perhaps the most surprising thing about the faith that men took to the stars--and vice versa--was that it appeared to differ so little from the liturgical protestantism of the Nineteenth and Twentieth Centuries. Indeed, services of the Church of the Lord' Universe--almost always, except by Unitarians, corrupted to 'Universal Church'... The Church of the Lord's Universe was officially launched in 1895 in Minneapolis, Minnesota, by the merger of 230 existing protestant congregations--Methodist, Presbyterian, Episcopalian, and Lutheran. In part the new church was a revolt against the extreme fundamentalism peaking at that time. The Universalists sought converts vigorously from the start. " [This fictional church called 'Universalists' for short, but not the same as historical Universalists.]
|Universalist||USA||1985||Drake, David. The Tank Lords. New York: Baen (1997); pg. 373.|| "But the Church of the Lord's Universe had a mission beyond the entertainment of its congregations for an hour every Sunday. The priests and laity alike preached the salvation of Mankind through His works. To Universalists, however, the means and the end were both secular. The Church taught that Man must reach the stars and there, among infinite expanses, find room to live in peace. This temporal paradise was one which could be grasped by all men. It did not detract from spiritual hopes; but heaven is in the hands of the Lord, while the stars were not beyond Man's own strivings.
The Doctrine of Salvation through the Stars--it was never labeled so bluntly in Universalist writings, but the peevish epithet bestowed by a Baptist theologian was not inaccurate... "
|Universalist||world||1770||Anthony, Piers. Vision of Tarot. New York: Berkley Books (1985; 1st ed. 1980); pg. 33.|| "'I would respond to that, Friend,' a woman said.
'Speak, Universalist, and welcome,' the Quaker said.
'Thank you, Friend. I have an anecdote of the man who was a cornerstone of our faith, John Murray. Made desolate while a young man not yet thirty by the death of his lovely wife, and uncertain of her personal faith because of his changing perception of the nature of God, John sought only the solace of isolation. He set sail in 1770 for America. The captain of the ship intended to land at New York City, but contrary winds blew them agroundat a little bay on the Jersey coast.John was put in charge of a sloop onto which they loaded enough of the cargo to enable the larger ship to float free of the sand bar at high tide, but before the sloop could follow, the wind shifted, trapping it in the bay. John Murray was unable to proceed, and there was no foot aboard, so he went ashore to purchase some...' "
|Universalist||world||1770||Anthony, Piers. Vision of Tarot. New York: Berkley Books (1985; 1st ed. 1980); pg. 34.||"'...Walking through the coastal forest [Murray] came upon a good-sized church, all by itself in dense woods. Amazed, he inquired at the next house and learned that an iliterate farmer had built the church at his own expense in thanks to God for his successes. The Baptists had petitioned to use that church, but the man told them 'If you can prove to me that God Almighty is a Baptist, you may have it.' He said the same to other denominations, for he wanted all people to be equally welcome there. Now he only waited for a preacher of like views to come--and he said God had told him John Murray was that man. John, chagrined, declined, protesting that he was no preacher, having neither credentials nor inclination. He intended only to proceed north to New York to turn the sloop over to the Captain as soon as the wind was favorable. 'The wind,' the man informed him, 'will never change, sir, until you have delivered to us in that meeting house a message from God.'...' "|
|Universalist||world||1770||Anthony, Piers. Vision of Tarot. New York: Berkley Books (1985; 1st ed. 1980); pg. 34.||"'...John struggled against the notion, unwilling to bow to such manifest coincidence, wishing only to buy the necessary supplies for the sailors of the sloop. The man supplied him generously, refusing payment, while persisting in his suit. And as the days of the week passed and Sunday approached, the wind did not change. At last, on Saturday afternoon, John yielded, but prepared no text for the morrow: if God really wanted him to preach here, God would provide the words. On Sunday morning people came from twenty miles away, filling the church, and John Murray stood before them and preached the message of Universal Redemption: that every human being shall find Salvation, and no one will be condemned to eternal suffering. And with that sermon, that bordered on heresy in that day but moved his congregation profoundly, John Murray found his destiny...' "|
|Universalist||world||1770||Anthony, Piers. Vision of Tarot. New York: Berkley Books (1985; 1st ed. 1980); pg. 34-35.|| "'...When he finished it, the wind shifted, and he took the sloop to New York. But he returned immediately and that church became his own, his home in the New World, and he preached that message for the rest of his life. Others persecuted him, seeking to suppress his view, for they believed that only a select minority would achieve Salvation--but he was instrumental in fighting the case of religious freedom through the courts and safeguarding it--that very freedom that was to make America great. The wind had guided him, despite himself, to his destiny--and that destiny was significant for mankind.'
The Universalist looked at Brother Paul. "
|Urantia Book Readers, Fellowship of||Haiti||2048||Bear, Greg. Queen of Angels. New York: Warner Books (1994; 1st ed. 1990); pg. 368.|| "'Pardon my curiosity, but I thought this was a florist's--'
''It is,' the woman said. 'But we get a call around here for santeria and vodoun goods, herbs, that sort of thing. We cater to oriental mystery patrons, Urantia, Rosicrucian, Rites of Hubbard Schismatics, Sisters of Islam Fatima. You name it, we can get it.' "
|Utah||Brazil||2040||Bell, M. Shayne. "Jacob's Ladder " in L. Ron Hubbard Presents The Best of Writers of the Future (Algis Budrys, ed.) Los Angeles, CA: Bridge Publications (2000; c. 1987); pg. 52.||Pg. 52: "We'd been coming up in the second to the last car for newsmen--neither of Salt Lake's papers had the pull of CBS, Newsweek, or the New York Times. We crammed into the car with reporters from Vancouver, Lima, and Sapporo--impatient, of course... to Macapa to inaugurate the story of the century: the elevator to space. Man's ladder to the stars... Flying to the moon would be as cheap as flying from Salt Lake to Toronto, Mars as cheap as Salt Lake to Jerusalem. "; Pg. 53: "That surprised me--his being Brazilian and so close to Macapa. I'd flown from Salt Lake to ride a pair of angel's wings up and down the cables with the workers. I hadn't been too bad. "|
|Utah||California||1971||Dick, Philip K. Valis. New York: Bantam (1981); pg. 189.|| "'What films does he have?' Linda said.
'The one about the nuclear wastes that contaminated most of central Utah,' I said. 'That disaster the newspapers reported two years ago but TV was afraid to talk about; the government put pressure on them. Where all the sheep died. The cover-story that it was nerve gas. Rockoway did a hardball film in which the true tale of calculated indifference by the authorities came out.'
'Who starred?' Linda said.
'Robert Redford,' I said.
'Well, we would be interested,' Linda said. "
|Utah||California||2038||Goonan, Kathleen Ann. Crescent City Rhapsody. New York: Tor (2001; c. 2000); pg. 367.|| "The driver said, 'Names Howitz. Yours?' He put the truck in gear.
'Peabody. How far you going?'
'That'll do... They quickly arrived at Haven's Crossing and Jason saw that it was empty too... "
|Utah||California: Los Angeles||1945||Dick, Philip K. Puttering About in a Small Land. Chicago, IL: Academy Chicago Publishers (1985); pg. 107.||"The basement roared with noise from the radio Olsen had before him; he lowered the volume a trifle. The room smelled of perspiration. He was a long-armed artisan, surly and individualistic, one of the last of his species. In his own crabbed, taciturn manner, he was an excellent radio repairman. He took responsibility for his work. Nobody knew how old he was; he looked at least fifty. He came, he had told them, from Utah. His clothes were always sloppy and ragged; between the buttons of his shirt the dark hair of his stomach could be seen. The only trait about him that Roger could not stand was his habit of spitting into the wastebasket. " [Much more about this character, Olsen, pg. 107-111.]|
|Utah||California: Los Angeles||1950||Dick, Philip K. Puttering About in a Small Land. Chicago, IL: Academy Chicago Publishers (1985); pg. 215.||"They talked about the Japs and Roosevelt and the Soviet Union and Freud and Joe Hill. " [Joe Hill was a famous labor leader in Utah.]|
|Utah||California: San Francisco||1991||Blaylock, James P. The Paper Grail. New York: Ace Books (1991); pg. 73.||"The gluer... he looked like a zealot, like the Holy Man of the Moab, maybe. "|
|Utah||galaxy||1987||Adams, Douglas. Dirk Gentley's Holistic Detective Agency. New York: Simon and Schuster (1987); pg. 3.||The Electric Monk was a labor-saving device, like a dishwasher or a video recorder. Dishwashers washed tedious dishes for you, thus saving you the bother of washing them yourself, video recorders watched tedious television for you, thus saving you the bother of looking at it yourself; Electric Monks believed things for you, thus saving you what was becoming an increasingly onerous task, that of believing all the things the world expected you to believe.
Unfortunately, this Electric Monk had developed a fault, and had started to believe all kinds of things, more or less at random. It was even beginning to believe things they'd have difficulty believing in Salt Lake City. It had never heard of Salt Lake City, of course. Nor had it ever heard of a quingigillion, which was roughly the number of miles between this valley and the Great Salt Lake of Utah.
|Utah||galaxy||2030||Hogan, James P. Entoverse. New York: Ballantine (1991); pg. 162.|| [A planet apparently named after Utah.] "'Okay, so exactly what is this Eubeleus offering to do?'
'His proposal is that Uttan would be stripped of its military potential, and the planet bioformed into a habitable condition for assignment to the Axis of Light as its own sovereign world. It would become a spiritual retreat, open to all of sincere intent, who come in search of truth. He says he got the inspiration from hearing about Earth's monasteries. The Axis would pay its way by managing Uttan's industrial capacity as a supply facility, converted to peaceful ends... There it is. I detect that your enthusiasm is what the English would call somewhat less than total.' "