Category: Religion

The afterlife, according to Socrates

Another in a series of stories for liberal religious kids.

The great philosopher Socrates, who lived two thousand five hundred years ago, once had a long conversation with another philosopher named Gorgias. And during that long conversation, he told a story about what happens to human beings after we die.

Listen, then (said Socrates), as story-tellers say, to a very pretty tale, which I dare say that you may be disposed to regard as a fable only. But I believe this is a true tale, for I mean to speak the truth.

The poet Homer tells us in his immortal poem The Iliad, how the gods Zeus and Poseidon and Pluto divided the empire which they inherited from their father. Poseidon ruled the oceans, Hades ruled the underworld, while Zeus ruled over everything, including over the other gods and goddesses.

Now in the days of Cronos there had existed a law about what happens to human beings after we die. This law has been in force since the beginning and remains so today. The law decrees that human beings who have lived their whole lives in justice and holiness shall go, after they die, to the Islands of the Blessed, where they will dwell in perfect happiness. On the other hand, human beings who have lived unjust and irreverent lives have to go to Tartaros, the house of vengeance and punishment.

In the time of Cronos, and even into the early days of Zeus’s reign, the judgement was given on the very day on which people were to die — the judges were alive, and the people were alive — and the consequence was that the judgements were not well given. So Hades and the authorities from the Islands of the Blessed came to Zeus, and said that some of the people who had died had found their way to the wrong places.

“Well, first of all,” Zeus said, “we must put a stop to human beings knowing the time of their death; for this they at present do know. However, Prometheus, the god of foresight, has already been given the word to stop this in them.

“Next,” said Zeus, “human beings must be stripped of their clothing and indeed of their very bodies, and stripped of everything else before they are judged. In other words, the human beings must be fully dead when they are judged, and not alive as they currently are. Furthermore, whoever judges them also must be dead and covered over with no clothing nor a body, nor with their wealth and families or other fine array. In this way, the judge’s naked soul will be able to perceive the truth of the other naked souls. If the judgment is carried out in this way, then it will be just.”

Zeus then decreed that three of his own human children should become judges, once they died. These three were Minos and Rhadamanthus from Asia, and Aeacus from Europe. When they died, they were assigned to stay in the “meadow at the parting of the ways.” Two roads left this meadow: one road went to the Islands of the Blessed, and the other road went to Tartaros. Rhadamanthus judged all the humans who died in Asia. Aeacus judged all the humans who died in Europe. And Minos served as the final court of appeal, if either of the others had any doubt about a human being who came before them.

Brief commentary

[A couple of points you might want to mention if you talk about this story with actual children:] This “fable” was written nearly half a millennium before the Christian era. And it’s worth remembering that Socrates spoke a different language from us, and his word for truth — aletheia — meant something more like “revealing” or “disclosing.” Aletheia was not the opposite of falsehood, but rather the opposite of forgetfulness. Aletheia was also a goddess.

Source:

Plato, Gorgias 523a – 524a, trans. Benjamin Jowett (1871), with reference to the translation by W. R. M. Lamb (1925).

Obscure UUs: Leila Violet Lasley Thompson

Another in a long-running series of brief biographies of obscure Unitarian Universalists. This is a chapter from my long-delayed book on Unitarians in Palo Alto from 1895 to 1934.

Out of poverty

Assistant minister, then settled minister, of the Unitarian Church of Palo Alto in 1926-1927, she was born at Larned, Kansas, on October 18, 1888, the first child of Fred Newton Lasley and Leura Auretta Davis. Times were hard in Kansas, and not long after Leila was born, Fred scraped together enough money to take the train to Portland, Oregon, where his brother and half-sister lived, in hopes of finding work. He found work as a carpenter, and saved enough money to send to Leura so that she could join him in Portland. Leura was just twenty years old when she took that five day journey by rail, carrying a baby in diapers, and with no one to help her.

After a year in Portland, Fred found work managing a farm in Springdale, east of Portland. He and Leura felt financially secure enough to have more children, and Leila’s younger sisters Weltha Evadna Lasley, and Gladys Mable Lasley, were born in Springdale; a brother Clarence, born in 1890, died young. By 1896, when Leila was 8 years old, the family had saved enough money to purchase their own farm in what is now Corbett, Ore. On the side of a hill, Fred built a two room shack using rough lumber he purchased, with a root cellar underneath. Fred built a trough that ran from a nearby spring to the house, so that they would have running water in the house. Leila’s sister Clara Belle Lasley was born on the farm the next year, in 1897. Leila’s younger brother Walter was born there in 1905.

The Lasleys were “poor as church mice.” They had few toys, and their clothes were often faded and patched. But their mother kept them looking neat and tidy, and encouraged them with homey moral sayings. If the children felt discouraged and unable to do something, their mother would say, “Mr. Can’t just fell off the fence and broke his neck — now you girls get back to work.” If their mother heard something that sounded like gossip, she would say, “That doesn’t concern you, so don’t publish it.” What Leura lacked in schooling, she made up for in common sense. Leura also had pride: she wanted her daughters “to be brought up decent.”

Continue reading “Obscure UUs: Leila Violet Lasley Thompson”

Noted without comment: White evangelical gun culture

Religion News Service reporter Kathryn Post has an interview with William J. Kole about his new book, “In Guns We Trust,” to report on White evangelical gun culture. In the interview, titled “‘In Guns We Trust’ challenges white evangelicals to rethink their alliance with firearms,” Kole says that he was a part of White evangelical churches, but has been “deconstructing” his Christian faith over his perception that gun culture (and its ally, Christian nationalism) has nothing to do with Christianity:

“…I feel like the historical Jesus is objectively nonviolent. I understand that evangelicals will cherry-pick Scripture to find a few verses to help them feel more comfortable with gun culture, but I find it completely unbiblical. The churches that are embracing gun culture now were almost entirely pacifist up until the late ’60s and early ’70s, when a shift began. Even the Assemblies of God, where I served as a lay missionary for three years in Europe, was officially pacifist in its constitution and bylaws. So, they’ve had to pivot, and it’s a perplexing pivot for me. I just don’t see how weapons have anything to do with a faith tradition that is rooted in nonviolence.”

Kole also says that he’s now “reconstructing” his Christian faith, adding:

“I just can’t, in good conscience, continue in the evangelical tradition.”

Noted with too much comment: the price of ignoring economic inequality

A couple of weeks ago on the Patriotic Millionaires site, Emily McCloskey posted a rant — sorry, a well-reasoned essay — laying out why, when Trump has a national approval rating of just 43%, the Democratic party approval rating is just 27%:

“Trump and Republicans have offered a story to voters to explain their financial woes. They’ve blamed immigrants, racial and ethnic minorities, LGBTQIA people, government bureaucrats, and more. And while they are morally, historically, and economically wrong to do this, unfortunately, Democrats have not strongly pushed back on these assertions in a way that resonates and sticks with voters.

“If Democrats want to win back the affections of voters, particularly those of working people, the solution is simple: they need to start telling a story. More specifically, they need to tell the RIGHT story about why working people are struggling so much while a handful of millionaires like us are doing so ridiculously well. That story involves ruthless corporations, C-suite executives, Wall Street financiers, and compliant politicians from the past and present. It’s not as simple and straightforward as ‘Immigrants are stealing your jobs,’ but it’s also not that complicated to explain.

“But they can’t stop at telling a story to explain people’s economic problems. They also have to offer a solution to them. And that solution is so uncomplicated that it’s almost painful for us to write: adopt an economic populist platform for people to rally around. An economic populist platform will involve policies that are simple, straightforward, and effective at reducing inequality….”

These days, it can seem as though the leadership of the Unitarian Universalist Association has basically adopted the Democratic party line. I especially notice this as someone who is proudly registered as an independent voter, someone whose political views (such as they are) could be called something like “Jesus socialism.” Not Christian socialism — most Christians in the world would not recognize me as Christian; and for my part, given what Christianity has become here in the United States, I don’t want to be a US Christian. Yet while there’s no way you can call me a Christian, I’ve been deeply influenced by the teachings and philosophy of Jesus. I think Bernard Loomer got it right when he argued that Jesus should be recognized for a major contribution to Western thought, his conception of the universe which places the interdependent web of all existence at the center of everything. Sometimes Jesus called that interdependent web “the Kingdom of Heaven,” sometimes maybe he refers to it obliquely as “God,” sometimes he didn’t really give it a name. However you name it, once you acknowledge the centrality of the interdependent web of all existence, the first thing you’re going to notice is….

Quiz time: If the interdependent web of all existence is your central reality, as it was for Jesus, what’s the first thing you’re going to notice?

Nope, not environmentalism. The first thing Jesus noticed was human beings living in poverty.

Environmentalism is not a bad guess. It’s true that we’re connected to all living things, and Jesus did indeed speak about how his God would know when even a small insignificant animal like a sparrow dies. So we should be concerned with all living beings, and indeed with the non-living world (air, rocks, and so on) as well.

But mostly, it appears that Jesus focused on poor people. In the fragmentary records we have of Jesus’s teachings, sparrows are mentioned once, but he talks about poor people any number of times. Unfortunately, Jesus’s thinking and philosophy have been somewhat obscured by later religiosity, and even atheists tend to think of Jesus as somehow divine. When you think of Jesus as a human being, as a human animal (Homo sapiens), however, then it makes sense that in his widening circles of concern, he begins with human beings.

Then when Jesus looks at what damages human animals, he acknowledges the damage done by what we now call racism (this is the point of the story of the Good Samaritan, as Dr. King made clear), and sexism, and all the isms we like to talk about these days. But Jesus starts with people who are poor — people who don’t have enough to eat, people who struggle to find the basic necessities of shelter and physical safety. So reducing poverty is going to be the starting point for anyone who wants to follow Jesus’s moral example. (Both Pope Francis and now Pope Leo get this; Pope Leo’s first official “exhortation” calls on Catholics to care for the poor.)

Dr. William J. Barber II, one of the few public US Christians whom I respect, has pointed out that poverty cuts across the lines of race, sexual orientation, and all the other isms. Barber, who is Black, reminds us that while it’s true that a greater percentage of Black people than White people live in poverty in the US, in terms of absolute numbers there are more White people than Black people living in poverty. As a result, Barber says, we can’t fall into the trap of believing the myth that poverty in the US is a Black problem — poverty is a White problem, a Black problem, and a problem for every racial group.

This brings me back to the Unitarian Universalist Association (UUA). On the national level, Unitarian Universalism does not spend much time worrying about poverty. When you look through the denominational magazine, UUWorld, you will find lots of articles about environmentalism, LGBTQIA+ rights, anti-racism initiatives, feminism, and other worthy causes. I’m glad that the UUA promotes anti-racism, feminism, LGBTQIA+ rights, environmentalism, and so on, and I’m proud to be associated with those causes. But I rarely see articles in UUWorld about poverty. Looking beyond the denominational magazine, here’s another example: at the most recent General Assembly, the annual meeting of the UUA, delegates chose between three Congregational Study Action Issues (CSAIs) to serve as a focus of our social justice efforts. Of the three, only one CSAI touched even remotely on poverty — the CSAI on housing justice — and, not surprisingly, it did not win. I’m glad housing justice made it on the ballot, but I’m not surprised that it did not win.

My take on all this is that the UUA has the same problem as the Democratic party. Like the Democratic party, the UUA supports many worthy causes and initiatives. But, like the Democratic party, the UUA does not spend much time or energy on addressing poverty. Yet William J. Barber II points out that by some measures, nearly half of all US residents are poor (where poor is defined as: a household for which one major expense, e.g. a $1000 car repair, would push that household over the economic edge). Nearly half the US is poor. That’s just astonishing in a so-called First World country. That’s an issue that deserves our full attention.

I’m one of the 73% of US residents who don’t give their full approval to the Democratic party. Unfortunately, I’m starting to feel that way about the UUA. I’m seeing poverty everywhere in the US. Even here in Cohasset, Mass., a supposedly wealthy town, I’m seeing people with their economic backs to the wall. They range from a few people who are homeless to quite a few people who are just one unexpected expense away from economic disaster.

So I’ll repeat that advice that Emily McCloskey of Patriotic Millionaires gave to the Democratic party — but I’m going to direct that advice to Unitarian Universalists (UUs) in the US. We US UUs need to “adopt an economic populist platform for people to rally around [with] policies that are simple, straightforward, and effective at reducing inequality.” Or to put it more bluntly: US UUs, we need to stop ignoring poor people.

Noted without comment

On The India Philosophy Blog back on Sept. 28, Amod Lee wrote a post titled “Snakes wrongly grasped: on the psychedelic experiences of [Elon] Musk and [Charles] Manson.” Here’s a brief excerpt (I’ve changed the paragraphing slightly):

“…the transformation from self-centredness to Reality-centredness [following a transcendent experience from e.g. psychedelic drugs] is a fundamentally ethical one: to be far enough along it is to be a saint, one who has had ‘a transcendence of the ego point of view and its replacement by devotion to or centred concentration upon some manifestation of the Real, response to which produces compassion/love towards other human beings or towards all life’ (Interpretation of Religion 301). But I think we need to be very careful about that sort of claim. The point came up in my interview with Osheen Dayal of MAPS Canada, where I pointed to the example of tycoon Elon Musk.

“It is publicly documented that Musk has used psilocybin, LSD and more, and given his known involvement in psychedelic spaces like Burning Man, he’s probably done far more than the documents let on. He has almost certainly had multiple psychedelic experiences of self-transcendence in the face of a larger reality. And yet Musk is about as far as one could imagine from ‘compassion/love towards other human beings or towards all life.’ Rather, he is practically a caricature of a self-absorbed egoist, so confident in his own rightness that he used his brief time in government to destroy thousands of military veterans’ lifelong careers and end the lifelines of thousands of desperately poor people around the world in the name of saving a tiny fraction of money and sometimes nothing at all.

“Musk is to today’s generations what Charles Manson was to the baby boomers: a sobering reminder that psychedelic experiences can leave you a terrible person….”

Network religion for progressives?

Back in 2017, sociologists Brad Christerson and Richard Flory published a book titled “The Rise of Network Christianity: How Independent Leaders Are Changing the Religious Landscape.” In one of their central arguments, they said:

“We  argue that macrolevel social changes since the 1970s, including globalization and the digital revolution, have given competitive advantages to religious groups organized by networks rather than traditionally organized congregations and denominations.”

For Flory and Christerson, Independent Network Charismatic (INC) Christianity is the paradigm for this type of religious organization. INC Christianity is associated with a specific set of beliefs, including spiritual healing, confrontations with “demonic forces,” and social transformation on the far right side of the culture wars.

But why couldn’t other religious groups, with different sets of beliefs, organize themselves through networks? And I suspect that there are such religious groups, including those with sets of beliefs, and with political commitments, with which I’m somewhat more comfortable.

I suspect that it would be possible to identify what we might call Independent Network Westernized Buddhism. From what I’ve seen of Westernized Buddhist practitioners, there does appear to be a loose network that shares some of the attributes of INC Christianity, including “experimentation with controversial supernatural practices, innovative finance and marketing, and a highly participatory, unorthodox, experiential faith that is attractive in today’s pluralistic, unstable religious marketplace.” I’m sure many Westernized Buddhists would argue that they do not engage with “supernatural practices,” but the evolving science around meditation and mindfulness appear to downgrade some of the more extreme claims of that practice — a practice which, to my skeptical mind, is just as supernatural as prayer.

Another decentralized network that might qualify is Progressive Christianity. In a comment on a post I made earlier this week, Gabriele Simion drew my attention to this network, which features progressive Christian luminaries like Diana Butler Bass (thank you, Gabriele!). Progressive Christianity is not exactly a denomination — they don’t appear to ordain or credential clergy, they have minimal staff, they don’t plant new congregations, etc. — so maybe they’re a “network” in the sense that Christerson and Flory use the term?

I’ve begun to think that the Unitarian Universalist association might want to take on more attributes of networked religion. Funding for denominational work continues to plummet, congregations continue to fade away — the denomination is shrinking before our eyes. In spite of the shrinking of the denomination and the congregations, there are lots of individual Unitarian Universalists in the world who still want to connect with other Unitarian Universalists. My own tiny little congregation here in Cohasset has (we think) three regular viewers of our livestream who live far from Cohasset, have never been a part of the in-person congregation, yet who have been watching our livestreamed services most weeks, and donate money as well.

Yet I suspect that most Unitarian Universalist leaders would not be very receptive to the idea of moving away from the traditional organizational structures of denomination and congregation. Back in 2004, evangelical Christian Brian McLaren pointed out that “[religious] conservatives tend to be rigid theologically and promiscuous pragmatically and [religious] liberals tend to be rigid methodologically and a lot more free theologically.”

Well, that’s still going on — the religious conservatives are being “promiscuous pragmatically” and they are dramatically out-competing the religious liberals. There is one group among Unitarian Universalists that might have a hope of competing with the INC Christians: the Church of the Larger Fellowship (CLF). They deliver their religious services primarily online, and have the potential for adopting the best organizational practices of network Christianity. However, they are pretty well locked into the traditional denominational financial structure of the UUA, which hampers their ability to innovate financially.

I suspect a great many religious progressives have mostly given up on religion, and just assume that secularization will do away with religion entirely. But the secularization hypothesis is just that — a hypothesis — and in any case, right now the INC Christians have become extremely adept at winning elections and pushing their agenda of social transformation. I wish religious progressives could find it in themselves to be as innovative as the INC Christians.

UU congregations with other religious affiliations

Back in 2010, Scott Wells came up with a list of congregations that claimed an affiliation with both Unitarian Universalism and some other religious tradition. 15 years later, we’ve seen many small congregations close, so I decided to revisit Scott’s list and see how many of the congregations in his post were still in existence.

Below is my list, grouped together by U.S. state, and in alphabetical order within each state grouping. Except where noted, I’ve given religious affiliations as garnered from congregational websites.

Update, 13 Oct. 2025: Thanks to commenter Gabriele Simion, added several congregations; cleaned up some typos, and fixed names of denominations / religious groups. Update, 23 Oct.: Added Free Congregation of Sauk City, thanks to Gabriele again.

The list

The list has all multi-religious congregations I was able to find that are formally affiliated with the UUA. I determined formal affiliation based on the congregation’s appearance in the UUA’s online directory. (N.B.: I haven’t included affiliations with the new North American Unitarian Association, because they don’t publicize a list of their member congregations.) If you know of multi-religious congregations formally affiliated with the UUA that I’ve missed, please mention them in the comments.

Key to religious affiliations: ABC = American Baptist Churches USA; AEU = American Ethical Union; AHA = American Humanist Association; CUA = Christian Universalist Association; DOC = Christian Church (Disciples of Christ); ProgC = Progressive Christianity; UCC = United Church of Christ; UMC = United Methodist Church; UUA = Unitarian Universalist Association.

District of Columbia

Georgia

Illinois

Massachusetts

New Hampshire

New York

Michigan

Pennslyvania

Rhode Island

Vermont

Wisconsin

Others

There are other congregations that may have had a Unitarian or Universalist affiliation in the past, but no longer do. Trying to research such congregations seems incredibly difficult, so I haven’t included them. But here are three examples from Scott’s 2010 blog post:

The Community Church of Pepperell, in Pepperell, MA, is formally affiliated solely with the UCC. On their website they say that they formed as a merger between the Unitarian church and the Congregationalist church in Pepperell.

First Church in Belfast, Maine, was formerly affiliated with the Unitarians and the Congregationalists, but is now solely affiliated with the UCC. (The history section of their website states that “Congregationalists believed in the complete autonomy of the local church; Unitarians did not”; this is incorrect, as both Congregationalists and Unitarians share the same polity).

The Federated Church of Hyannis is an “independent” (i.e., nondenominational) congregation that claims both Universalist and Congregationalist roots. It would be interesting to learn more specifics of their history; there were other Universalist churches which left the Universalist General Convention and affiliated with the Congregationalists in the first half of the twentieth century.

If you know of other multi-religious congregations with a Unitarian or Universalist history, please mention them in the comments. If possible, provide a link to their website or social media presence.

Noted without comment: “performance of meanness”

From a story by Fiona Murphy titled “How ‘RaptureTok’ amplified an extreme corner of faith” (Religion New Service, 26 Sept. 2025). The story documents how minority religious views are often mocked and belittled on TikTok….

“Heidi Campbell, director of the Network for New Media, Religion and Digital Culture Studies at Texas A&M University in College Station, said that since 2016, online discourse has shifted toward what she calls a ‘performance of meanness.’

“‘The screen has allowed us to broadcast so much more diversity, which can be a positive thing,’ Campbell said. ‘But instead of bringing us closer together, which a lot of internet prophets and cyber philosophers kind of said in the 1990s, it’s actually brought more division.’”

Follow up to a clergy misconduct allegation

Back in 2022, I mentioned in a year-end blog post that Rev. Kathryn J. Rohde had been removed from fellowship by the Ministerial Fellowship Committee (MFC) of the Unitarian Universalist Association (UUA). Now it turns out there’s a (publicly available) sequel.

The following year, 2023, Rohde sued the UUA for removing her from fellowship, and further for ending the retirement stipend she received from the “Unitarian Service Pension Society” (an organization I didn’t even know existed). You can read the basic court documents here, but I read about the case in a blog post by Daniel Dalton on the website of Dalton-Tomich, a law firm specializing in “religious properties” (a legal speciality I didn’t even know existed).

According to the court filings, and Daniel Dalton’s blog post, Rohde got in trouble because of a social media post made in 2020:

“In 2020, Rohde posted in a private Facebook group with about 1,200 members. Three individuals found her posts offensive and reported them to the UUA.  The UUA allegedly initiated a disciplinary process against Rohde, despite her being retired. Rohde claims the process was politically motivated, driven by a ‘woke’ faction within the UUA. She was stripped of her ministerial credentials and retirement stipend, with no clear violation of UUA policies cited.”

[Parenthetical note: “private Facebook group” is an oxymoron; social media is never private.]

[Another parenthetical note: Both the court filing and the Daniel Dalton blog post state that Rohde alleged she was the victim of sexual harassment early in her ministerial career — an allegation I would expect to be true, based on what older women ministers told me about the way they were treated by male ministers and denominational officials in the late twentieth century.]

Daniel Dalton goes on to reveal what the court decided; or rather, didn’t decide:

“In a ruling on July 11, 2025, Judge Mary Kay Costello issued a mixed ruling on the defendants’ motion to dismiss based on the ministerial exception to the First Amendment. Rev. Rohde’s claims of defamation, invasion of privacy (false light);  tortious interference with contract, and breach of contract (specifically regarding her removal from fellowship and alleged procedural failures) were dismissed without prejudice. However, her claims of breach of contract, related to her retirement benefits, breach of contract against the Unitarian Service Pension Society and promissory estoppel were allowed to continue. The court also granted Rohde the opportunity to file an amended complaint by July 25, 2025, consistent with the court’s decision.”

I have not been able to find out whether Rohde filed an amended complaint. I did find out that the usual vocal critics of the UUA — the Fifth Principle Project, the North American Unitarian Council, etc. — have been trumpeting Rohde’s case as another example of how “wokeness” has overtaken the UUA. Rupert Murdoch’s New York Post also picked up the story, using it to castigate so-called cancel culture.

Daniel Dalton, however, draws different conclusions from this case. First, he points out that most of Rohde’s claims were dismissed, not necessarily on their merit (or lack of merit), but rather on the legal notion of “ministerial exception.” As I interpret this, the dismissal, then, does not necessarily represent a judicial judgement (for or against) on Rohde’s claims.

Second, he notes that the Rohde case “prompts questions” in the area of “governance and accountability” regarding disciplinary procedures. Such question could lead to “greater transparency in internal investigations.” While Dalton seems to direct this comment at the UUA, I would imagine that local congregations should also pay attention to this — disciplinary procedures should always be clear and transparent.

Among other conclusions, Dalton points out that this case highlights the need to balance freedom of expression over against “community values.” Dalton suggests: “UU congregants and leaders may need to find ways to balance inclusivity with respecting diverse viewpoints.”

Dalton also highlights “ideological splits within the denomination,” and he then speculates if this might prompt “wider discussions on political polarization, identity politics, and theological diversity” within Unitarian Universalism. I think we Unitarian Universalists try to ignore the divisions among us, but Dalton shows us just how visible those divisions are to outsiders.

So that’s the inconclusive sequel to the 2022 removal of Kate Rohde from ministerial fellowship. Yet even though this sequel is inconclusive, there’s one conclusion I’d like to draw. Expanding on what Daniel Dalton says, I think it would be good to have additional clarification on Unitarian Universalist disciplinary policies for ministers (at both the denominational and local levels), as well as “greater transparency in internal investigations” (again, at both the denominational and local levels). The problem is that I don’t know how to make that happen. Our individualism means we find it hard to work together. 25 years of budget cuts have left the UUA understaffed in some key areas. Wider American society has grown polarized, and people are tender and raw. All these factors are going to make it extremely hard to come together to talk openly about a difficult topic like how we discipline clergy.

12 Oct. 2025: Minor edit made that didn’t change basic content (added brackets and intro phrase to the second parenthetical note).

Quaker Checkers revisited

Back in 2012, I posted a game board and rules for playing “Quaker Checkers.” Photocopies of that game had been passed around for years between Unitarian Universalist Sunday schools. I decided to create a clean copy, and put it online where maybe more people could access it. And if you read the comments on that 2012 post, you’ll see that Quaker Checkers has been played with great success in Unitarian Universalists Sunday schools (and maybe in one or two Quaker First Day Schools as well).

This week, I received email from Sally Q Campbell, who invented the game. Sally said she’s currently talking with a friend of hers about developing an online version of Quaker Checkers. Actually, I would have loved to have an online version during the pandemic when Sunday school had to meet online.

It appears that Sally is one of those endlessly creative people. She is also a songwriter, with a number of songs about peace and spirituality to her credit. On her her Youtube channel, she writes: “I’m a Quaker Singer/songwriter. Many of my songs are given to me in the silence if I will S l o w D o w n.” In fact, I especially like her song “Go Down Low,” which is all about slowing down and centering down. She hadn’t come up with chords for it, so I did. Here’s the standard warning for online chord/lyrics sheets: this is my interpretation of someone else’s song, posted here for educational purposes only; the songwriter Sally Campbell retains the copyright.

Graphic with lyrics and chords

(N.B.: she sings “Go Down Low” in B flat.)

All the above is by way of digression. My real point in writing this blog post is to correct something Sally pointed out in her email. She said: “You did make one error when you tidied it up. My board does not have dark and light squares, it’s just a grid. Makes it more of a challenge.”

She’s absolutely right. To make amends, here’s a corrected version of the game board:

Graphic of the game board for Quaker Checkers.
Click on the image above for a printable PDF of the game.