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.

Uma

In the Walters Art Museum in Baltimore, there’s a lovely small sculpture of the god Shiva with his wife Uma. It was made in the 13th century CE out of “copper alloy” in Tamil Nadu, the southernmost state in India.

A sculpture of a male god with one of his four arms around a female goddess.
Shiva and Uma, Walker Art Museum, acc. no. 54.3023. Uma is on the right.

But wait a minute…isn’t Shiva married to Parvati? Who is Uma?

For a partial answer to the question of Uma’s identity, I looked at the Kena-Upanishad, which can be found of the Talavakara-Upanishad. I used Max Mueller’s translation in The Upanishads Part I, Sacred Books of the East series, volume I (Oxford, U.K.: Clarendon Press, 1897), pp. 46 ff. The third and fourth khandas of this upanishad tell how Brahman, the ultimate reality or highest deity, is more powerful than anything else in the universe, more powerful even than various other gods and goddesses. Mueller’s translation of the third khanda (verses 1-12), and the first verse of the fourth khanda, reads as follows:

“Brahman obtained the victory for the Devas. The Devas became elated by the victory of Brahman, and they thought, this victory is ours only, this greatness is ours only.

“Brahman perceived this and appeared to them. But they did not know it, and said: ‘What yaksha [sprite, demon] is this?’

“They said to Agni [fire]: ‘O Gatavedas, find out what yaksha this is.’ ‘Yes,’ he said.

“He ran toward it, and Brahman said to him: ‘Who are you?’ He replied: ‘I am Agni, I am Gatavedas.’

“Brahman said: ‘What power is in you?’ Agni replied: ‘I could burn all whatever there is on earth.’

“Brahman put a straw before him, saying: ‘Burn this.’ Agni went towards it with all his might, but he could not burn it. Then he returned thence and said: ‘I could not find out what yaksha this is.’

“Then they said to Vayu [air]: ‘O Vayu, find out what sprite this is.’ ‘Yes,’ he said.

“He ran toward it, and Brahman said to him: ‘Who are you?’ Vayu replied: ‘I am Vayu, I am Matarisvan.’

“Brahman said: ‘What power is in you?’ Vayu replied: ‘I could take up all whatever there is on earth.’

“Brahman put a straw before him, saying: ‘Take it up.’ Vayu went towards it with all his might, but he could not take it up. Then he returned thence and said: ‘I could not find out what yaksha this is.’

“Then they said to Indra: ‘O Maghavan, find out what yaksha this is.’ He went towards it, but it disappeared from before him.

“Then in the same space [ether] he came towards a woman, highly adorned: it was Uma, the daughter of Himavat [the Himalayas, or snowy mountains]. He said to her: ‘Who is that yaksha?’

“She replied: ‘It is Brahman. It is through the victory of Brahman that you have thus become great.’…”

In a footnote, Mueller provides some information about Uma:

“Uma may here be taken as the wife of Siva, daughter of Himavat, better known by her earlier name, Parvati, the daughter of the mountains. Originally she was, not the daughter of the mountains or of the Himalaya, but the daughter of the cloud, just as Rudra was originally, not the lord of the mountains, girisa, but the lord of the clouds. We are, however, moving here in a secondary period of Indian thought, in which we see … the manifested powers, and particularly the knowledge and wisdom of the gods, represented by their wives. Uma means originally flax, from va, to weave, and the same word may have been an old name of wife, she who weaves (cf. duhitri, spinster, and possibly wife itself, if O. H. G. wib is connected with O. H. G. weban). It is used almost synonymously with ambika, Taitt. Ar. p. 839. If we wished to take liberties, we might translate uma haimavati by an old woman coming from the Himavat mountains; but I decline all responsibility for such an interpretation.”

David R Kinsley, in his book Hindu Goddesses: Visions of the Divine Feminine in the Hindu Religious Traditions (Berkeley: Univ. of Calif. Press, 1986), p. 36, has a somewhat different take on who Uma in this upanishad might be:

“The Kena-upanisad contains a goddess named Uma Haimavati (3:12). This is one of the most common names of the late Sati-Parvati, but this reference does not associate the goddess with Siva, nor does it associate her with mountains, except by name (haimavati meaning ‘she who belongs to Himavat,’ who is the Himalaya Mountains personified as a god). Her primary role in this text is that of a mediator who reveals the knowledge of the brahman to the gods. She appears in the text suddenly, and as suddenly disappears. It is little more than conjecture to identify her with the later goddess Sati-Parvati, although quite naturally later writers do make the identification when describing the exploits of Sati or Parvati. To devotees of the goddess, this early Upanishadic reference provides proof of her venerable history….”

How can we make sense of all this? On Hindu Blog, which gives contemporary popular accounts of Hinduism, writer Abhilash Rajendran cites the Encyclopedia of Hinduism, vol XI (India Heritage Research Foundation and Rupa Publications, 2012) p. 22, and says Uma “has thousands of names depending on which way a devotee want to perceive her.” Rajendran goes on to say that some of the key aspects of Uma’s symbolism include feminine energy, “motherly love and nurturing,” balance, harmony, and “asceticism and devotion.” She can also appear as a “fierce warrior goddess”; and in fact, Kali is one of her manifestations.

Other sources may depict Uma slightly differently, but the gist of her is always the same: the great power of the feminine. Don’t mess with Uma.

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).

View from the bell tower of a 1747 meetinghouse

I climbed up to the bell level of the tower of the Cohasset Meetinghouse, because someone wanted to know if our bell was cast by Paul Revere (it was not). While I was up there, I took a panoramic photo. Not much of a view, to be honest — the tower isn’t all that tall, and it doesn’t have the dramatic view the you get from First Parish in Lexington (from which you can see the skyscrapers of Boston), or from First Unitarian in New Bedford (from which you can see New Bedford Harbor). But it’s still a charming view.

Click on the image above for a higher resolution version.

Fall flowers

It’s a crazy world out there, and sometimes you just need to forget about the human world and get in touch with the beauty and subliminty of the non-human world. And on a walk today, I saw more than a dozen species of wildflowers in bloom….

Chelone glabra, White Turtlehead
Lobelia cardinalis, Cardinal Flower
Impatiens capensis, Common Jewelweed
Cuscuta gronovii, Common Dodder
Eutrochium dubium, Coastal Plain Joe-Pye Wed
Cluster of tiny white flowers
Mikania scandens, Climbing Hempvine

Recap of NAACP webinar for Labor Action Week

[Note: I wrote up my notes from this meeting, pasted them into WordPress, then forgot to hit “Publish.” Sigh. So this post is dated September 5th, even though it actually went live a couple of weeks later.]

While watching the NAACP webinar on “Labor action Week”, I transcribed a few of the speakers’ comments that especially caught my attention. Here are my rough notes, lightly edited:

“It is by design to make us feel powerless,” said Julie Collier of the AFL-CIO. “They are trying to make us feel powerless, so that we act powerless…. That is not where we are, we are going to be fighting back.” “We’re going to organize, because that is what we do best.”

Donna Mitchell, who is with Laborers’ International Union of North America (LiUNA, a building trades union), said that their union is asking each local to build alliances in their communities, including of course alliances with local NAACP chapters. LiUNA leadership knows that many of their members voted for Trump, so they are now reaching out to their membership to become “reacquainted.” They are also asking their members to “vote with their paychecks.” As an example of what she means by that, Mitchell pointed out that the Trump administration shut down the Revolution Wind project off Rhode Island, which has thrown hundreds of LiUNA workers out of work. “Overnight, those jobs are gone,” Mitchell said. She added that the demise of Revolution Wind will “drive up energy prices,” thus hitting LiUNA members once again in the pocketbook.

While Mitchell was speaking, I noticed this comment in the chat:

“Have we ever had another president in the White House that raised unemployment and inflation at the same time?”

Rev. Dr. Regena Thomas, who is a ministerial associate at Grant Chapel AME church and also Co-Director of Human, Civil, and Women’s Rights for the American Federation of Teachers, said, “If I’m completely honest, I’m mad as hell. But I’m also fearful.” She is especially fearful because of the attacks on Black women by the Trump administration. She sees the labor movement as taking the lead right now, adding:

“I’m mad, and scared, but also energized and fired up.”

“If it’s good enough for them to want to take it, it’s good enough for us to fight to keep it,” Thomas went on. “Everyone has a lane [i.e., everyone has a role to play] … and we need boots on the ground [i.e., each of us has to get to work].”

In response to Thomas, this comment appeared in chat:

“No silos! We can do this together!!”

Actually, some of the most inspiring material came from the chat. Here is a small sampling of comments from NAACP members from across the U.S.:

“We must remember Galatians 6:9, ‘And let us not be weary in well doing: for in due season we shall reap, if we faint not.’ Keep standing in solidarity.”

“The working class needs to fight back, we outnumber the oppressors.”

“[Work] collectively. Stop the divide and conquer. What they do to one, they will do to another.”

“Partnerships and collaborations are necessary.”

“Racism and bigotry are integral to capitalist exploitation.” [Mostly I forgot to note who made the comments, but this last one came from Rev. Chester Banks, president of the Bayonne Branch of the NAACP.]

You can watch the recording of this webinar on Youtube.
And you can take action by signing the petition to protect Black workers.
And you’ll find more opportunities for action here.

A final note of apology: I was typing as fast as I could, and my transcriptions are probably not entirely accurate; if you spot errors, please leave a comment with a corrected version.

NAACP Labor Action Week

As we work towards getting out the current political situation, most of the so-called progressive left seems to be in disarray, with little more to offer than “We don’t like Trump.” Which, to be honest, is not very helpful.

Fortunately, the NAACP has been promoting a positive vision for what needs to be done. This week, the week after labor Day, is “Labor Action Week,” a week to promote the interests and needs of working people — with the slogan, “Fierce Advocates for Working People.” Tonight, the NAACP offers a webinar on all this. Here’s the description:

“This Labor Action Week, we unite under the banner The Urgency of Now to confront the challenges facing working people — and to act. Join us as we shine a light on the fights, the victories, and the voices that keep our movement strong. Together, we will honor the dignity of work, demand policies that protect and empower workers, and inspire a new generation to carry the torch forward.”

It’s not too late to register for the webinar — I just did. Go to this page, then click through to the registration form. And if you can’t make it, I’ll report on the webinar tomorrow

On the brighter side…

This summer, a couple of people whom I knew and liked and respected have died; one of them was quite a bit younger than I. The news of their deaths really brought me down. On top of that, there’s the national and international news, which has also been bringing me down. Plus today I started feeling under the weather — I hate being sick in the summertime.

I needed something to pick me up. So I looked for music by Rio Saito, a young ukulele virtuoso who has been playing some hot jazz. And I found a Youtube video of the Rio and Dani Brazilian Jazz Trio, recorded last November, playing “Aquelas Coisas Todas” by Brazilian jazz great Toninho Horta. I recognize Rio Saito as the ukulele player and band leader, but since I don’t read Japanese I can’t tell you the names of the pianist, bassist, and drummer. All I can tell you is that they are all fabulous musicians who put across eleven minutes of bright, uptempo, very accomplished jazz that made me smile.

One of the reasons I love jazz is because of the international connections. This performance is a perfect example — a Japanese ukulelist playing a Brazilian composition that comes from the American tradition of jazz. In a world filled with hot wars and trade wars and cultural wars, it’s good to remember that we can build connections across our differences.

Rio Saito playing ukulele, with a pianist, bassist, and drummer behind him on a small stage.
Screenshot from the video. Click on the image above to view the video on Youtube.

And if you want more, here’s Abe Lagrimas Jr. and Rio playing Antonio Carlos Jobim together.

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.