Search Results for: Uu principles

Bible Literacy for UUs: Our Seven Principles and the Bible

bibleWe may see the UUA Seven Principles and the Bible as opposite ends of a religious and cultural spectrum. Yet two of our sources are connected with the Bible. In this series, we will focus on each of the sev?en principles along with related contemporary readings and selected Bible passages. What do our principles and sources mean to us?  How do the Bible’s teachings support or contradict our liberal values? Can we deepen our own liberal faith through considering and discussing these relationships.

Facilitator: Crystal Ross 

Eight bi-weekly sessions: Mondays 4:00 – 6:00 PM in the Chapel

9/14, 9/28, 10/12, 10/26, 11/9, 11/23, 12/7, 12/21

September’s sessions:

  • 9/14: Session 1: A brief history of the Seven Principles; the Bible as a cultural icon; the Letter and the Spirit
  • 9/28: Session 2: First Principle: The inherent worth and dignity of every person. Calvinism & Universalism; a Hebrew and Christian God who loves humankind

Bring a snack or sandwich if you like.

To sign up please contact the church office at 860-646-5151 or to sign up.

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April Ministry Theme


“Free and Responsible”

by Marlene J. Geary

Have you ever found yourself saying “Being a Unitarian Universalist means that you can believe anything you want?”

The Rev. Liz Strong writes: “Unitarian Uni­versalism is not the freedom to believe anything or nothing. It is the freedom to reason and feel your own way to what the evidence leads you to believe. You have the freedom to form your own beliefs. [But] there are responsibilities that go with this freedom.”

The Rev. Tim Kutzmark takes it from there: “Just because Unitarian Universalism doesn’t have a rigid structure doesn’t mean there is no structure at all. Just because Unitarian Universalism doesn’t have a rigid set of beliefs doesn’t mean there are no beliefs at all. Just because Unitarian Universalism has an open embrace doesn’t mean that any belief is welcome here. Just because Unitarian Universalism affirms us as individuals doesn’t mean that our own mind is the be all and end all of religious discernment.

Our faith is rooted in radical beliefs, revolu­tionary concepts about divinity and humanity and the nature of life that reach back several thousand years. Timeless truths taught by our Unitarian and Universalist forebears are at the core of our faith. These core beliefs are anchored in this present day and age by what we call our Seven Principles and Purposes. These Seven Principles and Purposes are not inconclusive or inconsequential vagaries. They are seven specific action statements, seven specific mis­sion statements that, if we really guided our day by them, would cause us to upend our lives and upend the world around us.

The Principles are the heart of our faith. We are called not just to affirm these, which is easy. We are called to actively promote them in our home, our workplace, our neighborhood, our town, our state, our country, and our world. And if our own beliefs are not in sympathy with any of these seven—then this Uni­tarian Universalist faith is not a place for us. I can’t be here, you can’t be here, we can’t be here, and simply believe whatever we want. Our own search for truth and meaning must be guided by these seven religious principles.

My mom used to say: ‘There ain’t no such thing as a free lunch.’ Well, I’d echo that and say: ‘There ain’t no such thing as a free search.’”

Principles and Mission

Unitarian Universalist Voices

Our Principles

We, the member congregations of the Unitarian Universalist Association, covenant to affirm and promote

  • The inherent worth and dignity of every person;
  • Justice, equity and compassion in human relations;
  • Acceptance of one another and encouragement to spiritual growth in our congregations;
  • A free and responsible search for truth and meaning;
  • The right of conscience and the use of the democratic process within our congregations and in society at large;
  • The goal of world community with peace, liberty, and justice for all;
  • Respect for the interdependent web of all existence of which we are a part.

The living tradition which we share draws from many sources:

  • Direct experience of that transcending mystery and wonder, affirmed in all cultures, which moves us to a renewal of the spirit and an openness to the forces which create and uphold life;
  • Words and deeds of prophetic women and men which challenge us to confront powers and structures of evil with justice, compassion, and the transforming power of love;
  • Wisdom from the world’s religions which inspires us in our ethical and spiritual life;
  • Jewish and Christian teachings which call us to respond to God’s love by loving our neighbors as ourselves;
  • Humanist teachings which counsel us to heed the guidance of reason and the results of science, and warn us against idolatries of the mind and spirit.
  • Spiritual teachings of earth-centered traditions which celebrate the sacred circle of life and instruct us to live in harmony with the rhythms of nature.

Grateful for the religious pluralism which enriches and ennobles our faith, we are inspired to deepen our understanding and expand our vision. As free congregations we enter into this covenant, promising to one another our mutual trust and support.


Our Mission

Unitarian Universalist Society: East is a welcoming, open-minded, spiritual community seeking truth and meaning in its many forms. We share responsibility for building a more equitable, peaceful, and sustainable world.


Our Vision

Unitarian Universalist Society: East will be home to a spiritually alive, richly diverse and growing congregation. We will send forth energy, spirit and strength into our beloved communities. We will love,
be present to suffering, comfort, heal, bear witness to oppression, and boldly work toward social and
environmental justice.

Adopted by the congregation May 20, 2018


Our Covenant

We will strive to…

  • Treat each other with respect
  • Foster an encouraging and supportive congregational culture
  • Engage each other with love, compassion, kindness and forgiveness
  • Listen with an open heart and mind
  • Speak our truths thoughtfully, openly and directly
  • Acknowledge and recognize conflict as an opportunity for growth and understanding
  • Welcome, accept and care for one another
  • Nurture generous spirits
  • Be sensitive to dynamics of power and privilege as they relate to race, class, gender, sexual orientation, ability and age
  • Be accountable to one another and honor our commitments
  • Maintain and encourage a sense of humor
  • Learn and participate in Unitarian Universalist Society: East’s established system of due process and governance

If any of the above fails, we strive for forgiveness.


Study Group: Mother Earth’s Rules for Living Our UU Principles

Join us to explore our food choices and consider how they relate to our Seven Principles, climate change, and a nonviolent life. The primary study book will be A Foodie’s Guide to Capitalism: Understanding the Political Economy of What We Eat by Eric Holt-Gimenez, a book for “people fighting to end hunger, food insecurity, and diet-related diseases (and) for equitable and sustainable agriculture…” We will also draw on John Dear’s They Will Inherit the Earth: Peace and Nonviolence in a Time of Climate Change for inspiration and ethical guidance. It isn’t necessary to buy both books, only the primary one by Eric Holt-Gimenez. Sponsored by the Sustainable Living Committee.

Tuesday, 9/25, 7:00 – 9:00 PM. Additional sessions TBD by participants.

Sign up at or 860-646-5151. Please include course name and date.

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Unitarian Universalist (UU) Parenting

Geared toward parents, caregivers, and anyone involved in the lives of children, birth to 18 years old. Lunch and childcare will be provided. Advance registration is requested.

The UU Parenting group is a discussion forum where we come together to learn about the challenges faced by the youngest members of our community and share ideas to help them navigate the great adventure of growing up.  The Seven UU Principles are a strong foundation on which we center ourselves and our children and, as such, will inform our discussions.

All are welcome.  In order to have an accurate headcount for childcare and lunch we ask that you register in advance for each event. Please register in advance by emailing

Fall Event: “Empathy Is a Verb”

nterested in raising empathetic kids? Join us to watch and discuss a 20-minute Tedx Talk video by internationally recognized educator, speaker, and best-selling author Dr. Michele Borba. Learn of her findings on empathy as a key predictor of our goodness, happiness, and success. We’ll discuss and share our thoughts about ways we can help our children (and maybe ourselves) become empathetic beings. Please visit for more information. To arrange childcare and have a head count for our pizza lunch, please register as soon as possible by contacting the church office at (860) 646-5151 or Co-sponsored with the Religious Education Committee.

Sunday, 9/23, pizza at 12:30, program 1:00 – 2:30 PM

Lunch and childcare will be provided. Advance registration is requested.

To arrange childcare and have a head count for lunch we ask that you register as soon as possible by contacting the church office at 860-646-5151 or by email at Please include course name and date. Most programs are held at Unitarian Universalist Society: East, 153 Vernon Street West, Manchester, CT unless otherwise noted. Please let us know if you require special accommodations.

Co-Sponsored with the Religious Education Committee.

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January Ministry Theme

Marlene J. Geary
Co-Chair, Sunday Services Committee

“Vocation at its deepest level is not, ‘Oh, boy, I get to go to this strange place where I have to learn a new way to live and where no one, including me, under­stands what I’m doing.’ Vocation at its deepest level is, “This is something I can’t not do, for reasons I’m unable to explain to anyone else and don’t fully un­derstand myself but that are nonetheless compelling.”

– Parker Palmer

“The challenge for [Unitarian Universalists] is to make sure we are providing evidence of what we love and serve more than secretly. Actions speak louder than words. Do we care about conventional wisdom more than justice? Do we care about keeping up with our neighbors more than enlarging those who are truly our neighbors and inviting all persons to the party? Where are our hearts leading us, not just in secret, but here, publicly?

This challenge means we are talking about vocation— a calling to something. Here we are, having cove­nanted, having promised to affirm and promote these principles and draw upon these many traditions. Here we are answering this calling, which sometimes we might struggle to define, answering this calling here, to work in this church and in this faith.” – Rev. Naomi King

The ministry theme for January is vocation. This is at first glance a more secular choice for a theo­logical theme. We’re all familiar with the definitions of vocation – a life’s work, the purpose of a group, a strong inclination toward a particular state or a course of action. The word has been connected to a divine sense of work, traced to the Christian Bible.

But I am particularly interested in the etymol­ogy of the word for this month’s column.

The first known use of the word is from the 15th century. It comes from the late Middle English vocacio (1400-1500CE). This sourced from the Latin vocare, which meant a call or a summons. And vocare came from vox, which meant voice.

And what I see from tracing the etymology is that the call grew out of the voice. The voice became the call that became the vocation. The voice is the vo­cation. Out of the vocation comes the voice.

What is the voice?

The voice is what you hear inside you that calls you to grow, think, move, change, act.

The voice is what people hear together that causes movements, protests, changes. It founds new religions. Unitarians and Universalists heard a voice that they could not ignore and they answered the call to found a new religion. From this group vocation, they created a new voice that speaks to us today through the principles of Unitarian Universalism.

At some point, you made a deliberate decision to become a Unitarian Universalist. It might have been as a child, as an adult, as a senior. But something within in you spoke and you listened. It might have taken a few steps or many, but you followed the call to find a Unitarian Universalist congregation. And here you are today, at Unitarian Universalist Society: East.

So I would ask: now that you have been called here to be a part of this faith community, how are you participating in your vocation as a Unitarian Univer­salist? What is your work within this faith? The UU Principles begin with the statement “we affirm and promote”. If you affirm, do you also promote?

This vocational work of promoting the princi­ples is a core function of our covenant together. Uni­tarian Universalism is not a passive religion. At its heart is the deep justice work of building equity and compassion in human relations. At its heart is a stag­gering goal of a peaceful world community. The voices of Unitarian Universalists are heard the world over, promoting these principles.

This is the vocation of the faith community of which you are a part. I invite you to listen to your voice and ask where your UU voice fits into that com­munity vocation. What is your UU vocation? Where is your voice heard? Where is your voice not being heard?

If you are proud of this church, become its advocate. If you are concerned for it future, share its message.  If its values resonate deep within you, give it a meas­ure of your devotion. This church cannot survive without your faith, your confidence, your enthusiasm. Its destiny, the larger hope, rests in your hands.

-Michael A. Schuler

Minister’s Column February 2019

To all UUS:E Members:

Our ministry theme for February is trust. In reflecting on this theme, I realize trust occupies a different location within Unitarian Universalism than it does in other faiths. Ours is a this-worldly, covenantal and relational faith. We gather around a set of behavioral principles—guidelines for how we are going to be together, how we are going to treat each other. We purposefully do not gather around a particular theology or doctrine. What does this mean? It means that we place our primary trust in each other. Our trust is horizontal. It extends from person to person within the congregation and out into the wider community.

In doctrinal faiths, people gather around a theological idea or, more simply, a collective belief. Thus they place their primary trust in God or whatever metaphysical reality lies at the heart of their faith. Their trust is vertical, extending “up” to God. This does not mean that they don’t trust their fellow-parishioners or that they don’t have behavioral covenants—they do. But by definition that kind of horizontal, person-to-person trust is secondary to trust in God.

In doctrinal faiths, the conversation about trust is necessarily grounded in belief. In relational faiths, the conversation about trust is grounded in relationships.

Of course, within any Unitarian Universalist congregation there is a wonderful array of spiritual sensibilities, spiritual orientations, spiritual identities, and spiritual beliefs. In worship an atheist might be sitting next to a naturalistic theist, who might be sitting next to a Christian, who might be sitting next to a completely different kind of Christian, who might be sitting next to a Pagan, who might be sitting next to a completely different kind of Pagan, who might be sitting next to an Agnostic, who might be sitting next to a Buddhist, and so on. Our beliefs clearly do not unite us. But our UU principles and our UUS:E covenant call us into relationships with our fellow congregants, with people in general, with non-human creatures and, ultimately, with the planet. And not just any relationships. No, we are called into relationships that have dignity, justice, compassion, a sense of interconnection, and love at their core. As Unitarian Universalists, we agree that such relationships here and now, in this life, in this world, matter immensely. That’s what unites us!

In order to cultivate such relationships, we must trust each other. We must trust that each of us enters into congregational life (however we do so) with a desire to treat each other with dignity, justice, compassion and love. The more I think about this, the more I realize how truly precious it is to be part of a relational faith. Especially in this era of bitterness, conflict, polarization and fear—when trust is so, so, so difficult—it is precious beyond measure to have a relational faith. Sustaining such a faith is hard work. But in my view, it is righteous work! And it’s the work we’ve all signed up for. I hope that gets an “Amen!”

With love,

—Rev. Josh

Minister’s Column June 2019

Dear Ones:

Our ministry theme for June is beauty. I find myself struggling with this theme. I struggle because there is so much ugliness in the world. So much hatred. So much corruption. So much suffering. So much exclusion. So much inequity. So much environmental degradation. So much apathy and indifference. I struggle because a central pillar of my call to ministry is naming and confronting the ugliness. That’s why I dedicate a significant amount of my time as a minister engaged in community and interfaith organizing, antiracism work, social justice work and legislative advocacy. I have found these to be the best vehicles for “naming” and “confronting.” But there’s got to be room for beauty as well.

I don’t feel comfortable remaining silent in the face of what I’m calling ugliness. (I also call it evil.) Silence really does equal complicity. When I pause to consider how the Unitarian Universalist principles inform my ministry, well, they don’t allow for silence either. Along with so many of my colleagues in ministry, I interpret the principles as a call for us to name and confront violence, oppression, injustice and hatred—all those forces that suppress the inherent worth and dignity of people, that reduce justice, equity and compassion in human relations, that prevent the emergence of a world community with peace, liberty and justice for all. We are indeed called to name and confront the ugliness in the world. But there’s got to be room for beauty as well.

We cannot go about our lives as if the ugliness isn’t there. We cannot live in denial. It isn’t a spiritually sound way to live. But neither can we go about our lives as if beauty isn’t real. Neither can we live in denial of the beauty all around us. That isn’t spiritually sound either.

So, I need some help. I want to preach a sermon called “O, the Beauty in the World.” That’s a riff off hymn #182 in our hymnal, Bishop Toribio Quimada’s “O, the Beauty in a Life.” Please write to me at and tell me about the beauty in the world. What do you find beautiful? It could be a natural phenomenon, a person, a piece of music, a painting, a town or city, a vacation spot, a room in your home, a mountain, a river, a tree. It could be an act of creativity. It could even be the act of naming and confronting evil.

Tell me what you experience as beautiful. I will compile your comments into a reading in the June 30 Sunday service.

This isn’t an idle exercise. Naming and reveling in the beauty of the world has the power to carry us through difficult times. Naming and reveling in the beauty of the world has the power to generate joy in the midst of despair. Naming and reveling in the beauty of the world has the power to inspire us when we are feeling lost and directionless. Naming and reveling in the beauty of the world may be exactly what we need to ground us and sustain us in the struggle for justice.

So, please let me know what you experience as beautiful.

With love and many blessings for a wonderful summer.

With love,

—Rev. Josh

Basis of Our Curriculum

Happy Chalice

Unitarian Universalist Principles, Children’s Version

As Unitarian Universalists we share common values which are expressed in our seven Principles
and upon which our Religious Education curricula is based.

Every person is important.

Be kind in all you do.

We’re free to learn together.

We can search for what is true.

All people need a voice.

Build a fair and peaceful world.

We care for the Earth.

Singing Children

Unitarian Universalist Sources

The living tradition we share draws from many sources including:

Direct experience of mystery and wonder;

Words and deeds of prophetic women and men;

Wisdom from the world’s religions;

Jewish and Christian teachings;

Humanist teachings using reason and science;

Spiritual teachings of earth-centered traditions.

Return to Religious Education for Children and Youth.

Basis of Our Curriculum | Religious Education Program Overview | Program Goals

Building Community for our Future | Our Children’s Covenant | Volunteers and Staff

The Unified Principles of Our Faith

On Sunday morning, January 8th, UUS:E was honored to welcome Imam Kashif Abdul-Karim, resident Imam of the Muhammad Islamic Center of Greater Hartford, into its pulpit. The text to his khutbah (sermon) is below. We were also blessed to welcome Mr. Bashir Labanga, who offered a traditional Muslim call to prayer. You can listen here:

Bashir Labanga, Call to Prayer, UUS:E, 1-8-12

Video here.

Imam Kashif Abdul-Karim

The Unified Principles of Our Faith

Islam is a religion that many people believe has its origins in the city of Mecca, Saudi Arabia. But true students of Islam know that the religion of Islam has its origins in the establishment of the creation. Muslims believe there are only two things that exist: The Creator and the creation. We believe the creator is God and the creation is Muslim. God is not in any part of the creation but the supreme creator over creation. We also believe that the creation itself is Muslim. This means the stars, the moon, the trees, human beings, all that exist is Muslim. Regardless of what we may call ourselves, be it Christian, Jew, or other, we are all Muslim. We believe this to be true because Muslim means one who submits to the will of God.

The Arabic term gets in the way. If I asked you if you are one who submits to the will of God you would say yes. But if I asked the same question using an Arabic term–are you Muslim?–many of you would say no. We are told in the Quran, the holy book of the Muslim, that everything is Muslim. “Everything submits willingly or unwillingly to God.” We believe it is in our universal nature, and in our universal origin to do so. So through this basic understanding we see a shared guiding principle. We have a universal brotherhood with all of mankind, and also a universal relationship with creation and with God. In Islam this concept is called “tawheed”. It is the basic understanding of the oneness of God and the oneness of creation. This means we must also respect the inherent worth and dignity of every person. We must respect the inherent good that God has placed in the “fitrah” nature of all of creation, this nature of excellence. We do not believe that man is inherently evil, but that he is inherently good. We do not believe in original sin or in sin that is transferable from one soul to the next. We believe no soul bears the burden of another. However we do believe we are our brother’s keepers. So we believe we should protect the inherent worth that God has established in human beings.

We must stand for justice and equity and have true compassion for one another. In Islam we believe this is an inherent right that God has established for not only human beings but for all of creation. The body has rights over us, just as the soul has rights over us. The whole of creation has rights as well. We should be environmentalist. God has established rights for water, trees, and the environment at large. We are told that we should not waste, not do anything in excess, such as cutting down trees beyond our needs, or running water wastefully.  To be reminded of these concepts, God has named himself after these attributes. We call him by 99 Names from the Quran. God is named The Just, The Compassionate, The Equitable, and The Source of Peace. These attributes are attributes that we as Muslims are told to strive towards.  The goal of God as stated in your principles and ours, are for a world community of peace, liberty, and justice for all.


In Al-Islam we are told in our holy book that we will all be judged by our books. Unlike many of our brothers and sisters in the Abrahamic faith we believe there is a variety of doors to God. We believe in God’s openness and diversity in faith.

God says in the Quran in Sura 2:Ayat 62:

(Y. Ali) Those who believe (in the Qur’an), and those who follow the Jewish (scriptures), and the Christians and the Sabians,- any who believe in Allah and the Last Day, and work righteousness, shall have their reward with their Lord; on them shall be no fear, nor shall they grieve.

God goes further in Sura 5, Ayat 48 (Y. Ali) to stress the universal brotherhood of the prophets and the continuity of revelation:

5:48 To thee We sent the Scripture in truth, confirming the scripture that came before it, and guarding it in safety: so judge between them by what Allah hath revealed, and follow not their vain desires, diverging from the Truth that hath come to thee. To each among you have we prescribed a law and an open way. If Allah had so willed, He would have made you a single people, but (His plan is) to test you in what He hath given you: so strive as in a race in all virtues. The goal of you all is to Allah. it is He that will show you the truth of the matters in which ye dispute.

As we examine this brotherhood in scripture and in prophecy we should see the need to accept one another and encourage each other’s spiritual growth, for it brings us closer to finding the higher truths that God has established for mankind. It should also instill in us a respect for the interdependent web of God’s full creation.

I was born a Muslim by nature but I was raised as a Southern Baptist. My mother introduced me to Christianity in Rockingham, North Carolina. This is my answer when people tell me I should go back where I came from.

As a college student I had an innate passion for African American History and Social justice. I was president of the African American Cultural Center and president of the Black Student Association at UConn. All my research and courses I attached to “my people” and to social change. When I researched my history I found that my ancestors had come from the west coast of Africa. This is true for most African Americans. The most interesting finding in my research was that the slaves who came to America came to America as Muslims. This was a great surprise; I had to find why this was kept out of the general African American history books. What were the Secrets in The Quran and in The Religion that were hidden so well? I concluded it was the aspects of freedom, justice and equality that Islam taught. I found that Islam offered me a way to address social justice and to serve God. This is the essence of my faith and I’m sure aspects of my faith resonate with your faith as well.

The question then arises, if what I have said is true, why do we see so much oppression in the world from Muslims. Why do we see shariah laws that are oppressing people around the world and even Muslims? The simplest answer is illiteracy, cultural baggage being promoted over religion and the political agendas of countries being denied there humanity, having these agendas of the suffering forced upon religious leadership.

Illiteracy is as high as 70 percent in some Muslim countries. It is higher in parts of Africa and among Women. Many Muslims are unable to understand the Quran in their own languages. They can recite the Arabic by memory but many are unable to translate the meaning into a language they can understand. Many Muslims are therefore dependent on scholars and sheiks to tell them what the Quran means. So words like jihad that mean internal struggle between good and evil can come to mean “Holy wars against the infidels”. The word jihad is never used in the Quran for war. It is used to deal with internal spiritual conflict. It is used for holy wars by the prophet only during times of self defense, not aggression. A Muslim is told that he can only engage in war when he is being denied the freedom of his religion or in periods of oppression. The same founding principles were hailed by Patrick Henry when he said “Give me liberty or give me death.” These are the same basic elements found in the US Constitution that we as Americans value and for which we have sacrificed.

As Muslims we have a democratic process that was in place 1400 years ago. It is called Shura. It is a process that supports elections and voting, a process that gave women the right to inheritance, council, divorce and a voice in community life. This did not occur in America until the 1940s. The concept of democracy is a deeply entrenched Islamic principle but it is based on limited freedoms. We are free to engage in good and support good but immoral things we are not free to engage in or support. The majority is not always right in Islam, if the final vote is unjust. We see this evident in our congress and in our senate. Look at what the house has voted for in terms of healthcare, and the detainment of US citizens without due process. The majority wins but the outcomes are not just and not Islamic.

Muslims lean on Shariah law for direction. Shariah is what all people of faith lean on for guidance whether they are Muslim, Jewish or Christian. As the issue of shariah is being addressed in this country its implications impact Jews as well as Muslims. This is a common concern that Muslims and Jews could deal with together. Shariah literally means the path to the water hole. When we consider the importance of a well-trodden path to a source of water for man and beast in the dry desert environment, we can appreciate why this term could have become a metaphor for a whole way of life ordained by God. Shariah law, like all laws, is based on interpretation. When good men interpret the law it produces good. When evil men interpret the law it can produce evil. This is true in the American judicial system as well. Muslims need to understand that the application of Shariah law may have different applications in America than other places. Shariah is derived from two primary sources of Islamic law: the precepts set forth in the Quran, and the example set by the prophet Muhammad in the Sunnah. This is similar to the Jews obeying the Torah and the instructions of Moses. To deny Muslims the shariah is to deny the Muslims the Quran and the prophet.

Muslims have been part of the American fabric for 500 years. Muslims have been on the plantations of the south, merged into Native American culture, fought in the civil war, excelled in sports, entertainment and many fields of science. However, negative reaction to the flux of immigrants, racism, and the horrid pictures of 911 continue to distort the good picture of the American people and what we stand for. Terrorist will win if we stop being the America we are proud of. If we lose our morality, our element of freedom, and our appreciation for diversity the terrorists will win. Their goal was to make America a lie. We the faithful must keep the morality of the just in front. So it is our prayer that God strengthens us and empowers us to move towards his good. We ask all the people supporting the spirit of truth to help us in this work. Let us begin by asking the people to say: