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<p align="center"><strong><font color="#FF8040" face="Times New Roman" size="6">&nbsp;&nbsp;
</font><font color="#FF8040" face="Times New Roman" size="5"> &quot;Unitarian
Universalists and Race: A Dream Deferred&quot;</font><font color="#FF8040" face="Times New Roman" size="6"><br>
</font></strong><font face="Times New Roman" size="3">
 by Rev. Kimi Riegel<br>
 January 19, 2003</font></p>

<p class="MsoNormal"><span style="font-size:12.0pt;font-family:&quot;Times New Roman&quot;">Oh,
how proud we are of our anti-slavery heritage. Nearly as prominent in the world
of abolitionists as the Quakers, we like to call out the names of our famous
Unitarian and Universalist forbears who fought slavery.<br>
<br>
The Universalist doctor, Benjamin Rush, who was also a signer of the Declaration
of Independence, led one of, if not the first anti-slavery society in </span><st1:country-region>
<st1:place>
<span style="font-size:12.0pt;
  font-family:&quot;Times New Roman&quot;">America</span></st1:place>
</st1:country-region>
<span style="font-size:12.0pt;font-family:&quot;Times New Roman&quot;">, formed
in the 1790s. Mary Livermore, a prominent New England Universalist, went to </span><st1:State>
<st1:place>
<span style="font-size:12.0pt;font-family:&quot;Times New Roman&quot;">Virginia</span></st1:place>
</st1:State>
<span style="font-size:12.0pt;font-family:&quot;Times New Roman&quot;"> and,
after experiencing the slavery system firsthand, became &quot;a pronounced
abolitionist, accepting from no one any apology for slavery.&quot;<a style="mso-footnote-id:ftn1" href="#_ftn1" name="_ftnref1" title><sup><span style="mso-special-character:
footnote"><sup><span style="font-size:12.0pt;
font-family:&quot;Times New Roman&quot;;mso-fareast-font-family:&quot;Times New Roman&quot;;
mso-ansi-language:EN-US;mso-fareast-language:EN-US;mso-bidi-language:AR-SA">[1]</span></sup></span></sup></a>
Then come the Unitarians: William Ellery Channing, Maria Weston Chapman, Lydia
Maria Child, Ralph Waldo Emerson, Lucy Stone and Clara Barton, to name just a
few who individually spoke out frequently against slavery. Rev. Mark
Morrison-Reed, our minister in </span><st1:City>
<st1:place>
<span style="font-size:12.0pt;font-family:&quot;Times New Roman&quot;">Toronto</span></st1:place>
</st1:City>
<span style="font-size:12.0pt;font-family:&quot;Times New Roman&quot;">,
recounts the story of the Rev. Theodore Parker, in 1838 late at night writing
sermons with both a gun and a sword nearby; so he could protect the runaway
slaves he was hiding. In fact, Earl Morse Wilbur attributes the slow growth of
Unitarianism after 1840 at least in part to the fact that so many &quot;active
spirits&quot; were promoting such reforms as antislavery. In 1845, one hundred
seventy individual Unitarian ministers published an antislavery declaration in <span style="mso-bidi-font-style:italic">The
Liberator</span>, lamenting both the fact that the gospel could not &quot;be
fully preached in the slave-holding states&quot; and the &quot;long silence of
Northern Christians and churches.&quot;<a style="mso-footnote-id:ftn2" href="#_ftn2" name="_ftnref2" title><sup><span style="mso-special-character:footnote"><sup><span style="font-size:12.0pt;font-family:&quot;Times New Roman&quot;;mso-fareast-font-family:
&quot;Times New Roman&quot;;mso-ansi-language:EN-US;mso-fareast-language:EN-US;
mso-bidi-language:AR-SA">[2]</span></sup></span></sup></a><br>
<br>
While pride is certainly due in the case of many of these folks the work of
individual Unitarians and Universalists is however, in sharp contrast with the
institutional responses. The Universalists fair slightly better than the
Unitarians as the earliest written statement is in the Articles of Faith and
Plan of Church Government composed and adopted by the churches believing in the
Salvation of all Men (Universalist), May 25, 1790, Chapter III, Recommendations,
Section 3. Of Holding Slaves: </span></p>

<p class="MsoNormal" style="margin-left: 25; margin-right: 35">
<span style="font-size:12.0pt;font-family:&quot;Times New Roman&quot;">We believe it to be inconsistent with the union of the human race in a
common Saviour, and the obligations to mutual and universal love, which flow
from that union, to hold any part of our fellow-creatures in bondage. We
therefore recommend a total refraining from the African trade, and the adoption
of prudent measures for the gradual abolition of slavery of the Negroes in our
country, and for the instruction and education of their children in English
literature, and in the principles of the Gospel. </span></p>

<p class="MsoNormal">
<span style="font-size:12.0pt;font-family:&quot;Times New Roman&quot;">
But then according to a UUA Commission on Appraisal (COA) report in 1983 the
Universalist denomination was then silent on the issue for the next fifty-one
years. At an 1820 Universalist Anti-Slavery Convention Hosea Ballou, our most
well known Universalist who wrote the Treatise on Atonement (1805) claiming all
humanity is saved, refused to sign the roll �because he believed a discussion
of slavery was not a proper denominational question.�<a style="mso-footnote-id:
ftn3" href="#_ftn3" name="_ftnref3" title><sup><span style="mso-special-character:
footnote"><sup><span style="font-size:12.0pt;
font-family:&quot;Times New Roman&quot;;mso-fareast-font-family:&quot;Times New Roman&quot;;
mso-ansi-language:EN-US;mso-fareast-language:EN-US;mso-bidi-language:AR-SA">[3]</span></sup></span></sup></a><sup>
</sup>But by 1841 the denomination began to move and the Universalists in </span><st1:State>
<st1:place>
<span style="font-size:12.0pt;font-family:&quot;Times New Roman&quot;">Maine</span></st1:place>
</st1:State>
<span style="font-size:12.0pt;font-family:&quot;Times New Roman&quot;"> passed a
resolution condemning slavery. In 1843 the General Convention followed suit and
the next year 304 Universalist ministers out of 344 signed a document titled, <span style="mso-bidi-font-style:italic">A
Protest Against American Slavery</span>.<br>
<br>
Of the Unitarians, the Rev. Samuel J. May of the Church of the Messiah (now
named May Memorial Unitarian Universalist Society) in </span><st1:City>
<st1:place>
<span style="font-size:12.0pt;font-family:&quot;Times New Roman&quot;">Syracuse</span></st1:place>
</st1:City>
<span style="font-size:12.0pt;font-family:&quot;Times New Roman&quot;">, N. Y.
wrote in 1844: </span></p>

<p class="MsoNormal" style="margin-left: 25; margin-right: 35"><span style="font-size:12.0pt;font-family:&quot;Times New Roman&quot;">The Unitarians as a body dealt with the question of slavery in any but an
impartial, courageous...way. Continually in their public meetings the question
was staved off and driven out, because of technical, formal and verbal
difficulties which were of no real importance.... We had the right to expect
from Unitarians a steadfast and unqualified protest against...American slavery.
�They, of all other sects, ought to have spoken boldly.&nbsp;<a style="mso-footnote-id:ftn4" href="#_ftn4" name="_ftnref4" title><sup><span style="mso-special-character:footnote"><sup><span style="font-size:12.0pt;font-family:&quot;Times New Roman&quot;;mso-fareast-font-family:
&quot;Times New Roman&quot;;mso-ansi-language:EN-US;mso-fareast-language:EN-US;
mso-bidi-language:AR-SA">[4]</span></sup></span></sup></a> </span></p>

<p class="MsoNormal"><span style="font-size:12.0pt;font-family:&quot;Times New Roman&quot;">
And so a different, less than complimentary, picture begins to emerge. The
Universalists wait until 1843 and Unitarians wait until 1844 to make
anti-slavery statements as institutional bodies. Fifty-plus years after the
conversations began, fifty-plus years after the anti-slavery society began and
less than 20 years before the first state seceded. And even our memory of
individuals in this history is flawed. Theodore Parker wrote of his colleague
Ezra Stiles Gannett, �he is calling on his church members to kidnap mine� as
Gannett was in support of the fugitive slave act. What we forget is that Gannett
too was a Unitarian, as was George Ticknor, slave commissioner for </span><st1:City>
<st1:place>
<span style="font-size:12.0pt;font-family:&quot;Times New Roman&quot;">Boston</span></st1:place>
</st1:City>
<span style="font-size:12.0pt;font-family:&quot;Times New Roman&quot;">.<a style="mso-footnote-id:
ftn5" href="#_ftn5" name="_ftnref5" title><sup><span style="mso-special-character:
footnote"><sup><span style="font-size:12.0pt;
font-family:&quot;Times New Roman&quot;;mso-fareast-font-family:&quot;Times New Roman&quot;;
mso-ansi-language:EN-US;mso-fareast-language:EN-US;mso-bidi-language:AR-SA">[5]</span></sup></span></sup></a>
And many others who have worked throughout history to keep blacks out of our
churches, out of our communities and out of our ministry.<br>
<br>
While this is not really news, as most of us realize human history is never
quite as simple and untainted as it seems in books. And holding up the positive
stories of progress serves a purpose as it encourages us to move on toward civil
rights for all. And yet we can end up congratulating ourselves when we have so
missed the mark.<br>
<br>
The stories written in Rev. Mark Morrison-Reed�s book <u>Black Pioneers in a
White Denomination</u> continue to weave a picture of our faiths, taking them
into the first half of the 20th century, where blacks were continually excluded
from our ministry.<br>
<br>
One such story, of a black man from </span><st1:country-region>
<st1:place>
<span style="font-size:12.0pt;font-family:&quot;Times New Roman&quot;">Jamaica</span></st1:place>
</st1:country-region>
<span style="font-size:12.0pt;font-family:&quot;Times New Roman&quot;">, Egbert
Ethelred Brown, who attended </span><st1:place>
<st1:PlaceName>
<span style="font-size:12.0pt;
  font-family:&quot;Times New Roman&quot;">Meadville</span></st1:PlaceName>
<span style="font-size:12.0pt;font-family:&quot;Times New Roman&quot;"> </span><st1:PlaceName>
<span style="font-size:12.0pt;font-family:&quot;Times New Roman&quot;">Theological</span></st1:PlaceName>
<span style="font-size:12.0pt;font-family:&quot;Times New Roman&quot;"> </span><st1:PlaceType>
<span style="font-size:12.0pt;font-family:&quot;Times New Roman&quot;">School</span></st1:PlaceType>
</st1:place>
<span style="font-size:12.0pt;font-family:&quot;Times New Roman&quot;">, along
with a small number of other African Americans at the time, is just one in a
long line of stories where the separation between blacks and the followers of
the liberal faith are made evident.<a style="mso-footnote-id:ftn6" href="#_ftn6" name="_ftnref6" title><sup><span style="mso-special-character:footnote"><sup><span style="font-size:12.0pt;font-family:&quot;Times New Roman&quot;;mso-fareast-font-family:
&quot;Times New Roman&quot;;mso-ansi-language:EN-US;mso-fareast-language:EN-US;
mso-bidi-language:AR-SA">[6]</span></sup></span></sup></a><sup> </sup>Even in
his early attempts to get into </span><st1:City>
<st1:place>
<span style="font-size:12.0pt;font-family:&quot;Times New Roman&quot;">Meadville</span></st1:place>
</st1:City>
<span style="font-size:12.0pt;font-family:&quot;Times New Roman&quot;">, Rev.
Brown was advised not to come to the states from </span><st1:country-region>
<st1:place>
<span style="font-size:12.0pt;font-family:&quot;Times New Roman&quot;">Jamaica</span></st1:place>
</st1:country-region>
<span style="font-size:12.0pt;font-family:&quot;Times New Roman&quot;">, as
�it seemed so uncertain whether he would ever find a parish.�<a style="mso-footnote-id:ftn7" href="#_ftn7" name="_ftnref7" title><sup><span style="mso-special-character:
footnote"><sup><span style="font-size:12.0pt;
font-family:&quot;Times New Roman&quot;;mso-fareast-font-family:&quot;Times New Roman&quot;;
mso-ansi-language:EN-US;mso-fareast-language:EN-US;mso-bidi-language:AR-SA">[7]</span></sup></span></sup></a>
He persisted and with the help of the then President of Meadville, Franklin
Southworth, he received admission and funding. Upon his graduation, in 1912, he
returned to </span><st1:country-region>
<st1:place>
<span style="font-size:12.0pt;
  font-family:&quot;Times New Roman&quot;">Jamaica</span></st1:place>
</st1:country-region>
<span style="font-size:12.0pt;font-family:&quot;Times New Roman&quot;"> to bring
the word of Unitarianism to his homeland. He wrote excitedly of the dreams and
hopes for his ministry. His time at </span><st1:City>
<st1:place>
<span style="font-size:
  12.0pt;font-family:&quot;Times New Roman&quot;">Meadville</span></st1:place>
</st1:City>
<span style="font-size:12.0pt;font-family:&quot;Times New Roman&quot;"> had been
supportive and he had funds to continue his work in </span><st1:country-region>
<st1:place>
<span style="font-size:12.0pt;font-family:&quot;Times New Roman&quot;">Jamaica</span></st1:place>
</st1:country-region>
<span style="font-size:12.0pt;font-family:&quot;Times New Roman&quot;">. But
sadly �the officials of the AUA (American Unitarian Association) were not like
the men [he] had known at </span><st1:City>
<st1:place>
<span style="font-size:12.0pt;
  font-family:&quot;Times New Roman&quot;">Meadville</span></st1:place>
</st1:City>
<span style="font-size:12.0pt;font-family:&quot;Times New Roman&quot;">.�<a style="mso-footnote-id:
ftn8" href="#_ftn8" name="_ftnref8" title><sup><span style="mso-special-character:
footnote"><sup><span style="font-size:12.0pt;
font-family:&quot;Times New Roman&quot;;mso-fareast-font-family:&quot;Times New Roman&quot;;
mso-ansi-language:EN-US;mso-fareast-language:EN-US;mso-bidi-language:AR-SA">[8]</span></sup></span></sup></a>
The AUA withdrew all grants from his work in 1915. They found his mission to be
unsatisfactory. One minister who had traveled to visit the ministry and report
back to the AUA had reported that, �since Mr. B. being coal black himself
could not hope to secure the cooperation of white people and what is sadder
still not even the presence of the whiter people of his own race� the mission
should be dropped. His is just one story there are many others.<br>
<br>
Time after time, story after story of African Americans being excluded, ignored,
discounted, treated as inferior and disenfranchised, Unitarian and Universalist
churches that closed their doors or moved to avoid including blacks, ministers,
leaders and national committees that made racist decisions, published racist
remarks and systemically excluded blacks. While at the same time being a group
that struggled mightily individually -- and often as an institution in the other
direction.<br>
<br>
We have claimed to want to become anti-racist, inclusive and diverse. But a
closer look at history makes it clear it hasn�t been a straight-line path to
the current Unitarian Universalist Association�s commitment to becoming an
anti-racist organization. The twenties, thirties and forties are woven with
stories like Rev. Brown�s, stories that are almost inspiring and yet fall
short and become sources of our embarrassment and guilt.<br>
<br>
Even into the 1960s when many of our numbers were on the forefront of the fight
for civil rights, showing up in </span><st1:State>
<st1:place>
<span style="font-size:12.0pt;font-family:&quot;Times New Roman&quot;">Washington</span></st1:place>
</st1:State>
<span style="font-size:12.0pt;font-family:&quot;Times New Roman&quot;"> in huge
numbers for the march in 1963, there are still stories of the struggle of
African Americans for recognition within our ranks. Often during the �60s, as
the struggles within the UUA become intense, the refrain was heard, �we went
to </span><st1:City>
<st1:place>
<span style="font-size:12.0pt;font-family:&quot;Times New Roman&quot;">Selma</span></st1:place>
</st1:City>
<span style="font-size:12.0pt;font-family:&quot;Times New Roman&quot;"> with
you�� implying, of course, the story of James Reeb, a Unitarian Universalist
minister who was martyred for the Civil rights movement. Some of our young
people are studying about him as we sit here. The Rev. James Reeb story is a
tribute to our faith. Rev. Reeb was among the handful of ministers who, when
called on by Rev. Martin Luther King, arrived in </span><st1:City>
<st1:place>
<span style="font-size:
  12.0pt;font-family:&quot;Times New Roman&quot;">Selma</span></st1:place>
</st1:City>
<span style="font-size:12.0pt;font-family:&quot;Times New Roman&quot;"> for the
voting rights demonstrations. They had come in support of Rev. King and to
demonstrate against the killing of Jimmy Jackson, a black man. When later that
week, Rev. Reeb was also killed the number of Unitarian Universalist clergy
swelled to over 200. Yes, we were in </span><st1:City>
<st1:place>
<span style="font-size:
  12.0pt;font-family:&quot;Times New Roman&quot;">Selma</span></st1:place>
</st1:City>
<span style="font-size:12.0pt;font-family:&quot;Times New Roman&quot;"> but we
were there because one of us died.<a style="mso-footnote-id:ftn9" href="#_ftn9" name="_ftnref9" title><span style="font-size: 12.0pt; font-family: Times New Roman; mso-fareast-font-family: Times New Roman; mso-ansi-language: EN-US; mso-fareast-language: EN-US; mso-bidi-language: AR-SA; mso-special-character: footnote" class="MsoFootnoteReference">[9]</span></a>
Rev. Reeb was a great man, but racism plays a part in that story too.<br>
<br>
From 1967 to 1979 the struggles within the Unitarian Universalist Association
are very painful to relate. One author writes, �Since the wounds of [that]
split have not yet wholly healed, it is probably impossible to describe the
events to everyone�s satisfaction.�<a style="mso-footnote-id:ftn10" href="#_ftn10" name="_ftnref10" title><span style="font-size: 12.0pt; font-family: Times New Roman; mso-fareast-font-family: Times New Roman; mso-ansi-language: EN-US; mso-fareast-language: EN-US; mso-bidi-language: AR-SA; mso-special-character: footnote" class="MsoFootnoteReference">[10]</span></a>
In the time I have left I couldn�t do it justice. Black empowerment led to
schisms and walkouts that to this day create high emotions in the retelling;
mistakes were made by many and perhaps history will never truly set it straight.
Blacks and whites were against each other and the association leadership. Blacks
and black organizations within our association were denied funding and those
that were funded had their funds cut first when financial trouble emerged. It
was a terrible time.<br>
<br>
Mark Morrison-Reed reminds us, �We do not stand above the social attitudes of
our times, as we are prone to believe, but instead flounder about in their midst
with everyone else.�<a style="mso-footnote-id:ftn11" href="#_ftn11" name="_ftnref11" title><span style="font-size: 12.0pt; font-family: Times New Roman; mso-fareast-font-family: Times New Roman; mso-ansi-language: EN-US; mso-fareast-language: EN-US; mso-bidi-language: AR-SA; mso-special-character: footnote" class="MsoFootnoteReference">[11]</span></a>
Today at the Unitarian Universalist Association we have a pledge to become an
anti-racist organization. Today we have an African American President of the UUA.
And today I hear from Unitarian Universalists, �why would blacks want to join
our church, our religion doesn�t speak to them.� It is not an easy task to
be anti-racist. It is not an easy task to become a multi-racial organization. We
will continue to do painful things, say racist words and stumble on the way. But
we must not give up, for while we are like everyone else mired in our time, we
can do our very best to rise above it.<br>
<br>
Let me end with my own story of being mired in our times and having a painful
yet valuable learning experience. This week it was reported that Rev. Bill
Sinkford, our UUA president, wants to include a belief in God in the principles
and purposes. The newspaper article said he will push to have God included in
the principles we all affirm. I couldn�t believe what I read. The pain I felt
brought tears to my eyes. The faith I have grown up with and love will now
exclude those who don�t have a belief in God. How can I leave what has been my
spiritual home, where will I go, what will I do? I can�t express to you now
the ache that brought to me physically. I quickly fired an email letter to Bill
asking him to please not push this. Since I was working on this sermon and the
�60s were fresh in my mind, I asked him to remember the pain of those schisms
and suggested such a move to include God would make that fight pale in
comparison. Oh, the dangers of email. Oh, the dangers when emotions run high.
Oh, the dangers of believing what we read.<br>
<br>
Now it has been revealed that Bill was misquoted. He wants us to consider
reviewing the principles and purposes. He wants us to consider what inclusion of
the word religion would mean for us. He invites us to consider words like
divine, holy and worship, which although difficult to define feel less
exclusionary to me than saying we all affirm a believe in God. He asks us to
seek a vocabulary of reverence, which is certainly keeping with our faith of
inclusion and worthy of a sermon at some point. I had jumped to conclusions,
fired off an angry letter, and on top of it I was dismissive of African
American�s experience in our faith, all the while writing this sermon! Not bad
for one afternoon. But in all seriousness, despite my attempt at humor, the pain
for me is no less, but now quite different. Because I now know what it is like
to even think, to consider that I might be excluded from the religion I love.
Because I have perhaps glimpsed, at least have an inkling of, what it might be
like to be black in this white faith. To feel you have come home, to finally
find your spiritual home, and find the doors closed is not is a pain I can put
into words. And because I have perhaps contributed to those feelings in another
as in my hastily formed words to Bill, I have been dismissive of the pain he
felt his whole life in this culture of exclusion and prejudice by suggesting my
pain would pale his. And I even used words of color; pale, to describe it. I
have justified any feelings he may have that this association continues to have
racists in its numbers. That while I claim to be dedicated to anti-racist
programs the minute I am threatened I lash out just like whites have for
decades.<br>
<br>
This path to becoming an anti-racist is not an easy one. We will falter and fall
frequently as I have today. But if this is truly a faith we love, if we believe
that all have a home here, we will keep trying. I wrote an apology to Bill. A
hand-written carefully worded heartfelt apology � I do know what it�s like
to be misquoted in the papers. I will not give up. I will continue to read,
preach, learn and struggle as I try to become more anti-racist because I also
know what it�s like to think I might lose my church and this is a lesson I
will not soon forget.<br>
<br>
Namaste.
</span></p>
<div style="mso-element:footnote-list">
  <hr align="left" size="1" width="33%">
  <div style="mso-element:footnote" id="ftn1">
    <p class="MsoFootnoteText"><a style="mso-footnote-id:ftn1" href="#_ftnref1" name="_ftn1" title><span style="font-size: 10.0pt; font-family: Times New Roman; mso-fareast-font-family: Times New Roman; mso-ansi-language: EN-US; mso-fareast-language: EN-US; mso-bidi-language: AR-SA; mso-special-character: footnote" class="MsoFootnoteReference">[1]</span></a>
    The Gospel of Universalism: Hope, Courage, &amp; the Love of God by Tom
    Owen-Towle Paperback<br>
    - June 1993</p>
  </div>
  <div style="mso-element:footnote" id="ftn2">
    <p class="MsoFootnoteText"><a style="mso-footnote-id:ftn2" href="#_ftnref2" name="_ftn2" title><span style="font-size: 10.0pt; font-family: Times New Roman; mso-fareast-font-family: Times New Roman; mso-ansi-language: EN-US; mso-fareast-language: EN-US; mso-bidi-language: AR-SA; mso-special-character: footnote" class="MsoFootnoteReference">[2]</span></a>
    <span style="mso-bidi-font-size:8.0pt">UUA Commission on Appraisal,
    Empowerment: One Denomination�s Quest for Racial Justice 1967-1982,
    (Unitarian Universalist Association, 1983).12</span></p>
  </div>
  <div style="mso-element:footnote" id="ftn3">
    <p class="MsoFootnoteText"><a style="mso-footnote-id:ftn3" href="#_ftnref3" name="_ftn3" title><span style="font-size: 10.0pt; font-family: Times New Roman; mso-fareast-font-family: Times New Roman; mso-ansi-language: EN-US; mso-fareast-language: EN-US; mso-bidi-language: AR-SA; mso-special-character: footnote" class="MsoFootnoteReference">[3]</span></a>
    <span style="mso-bidi-font-size:8.0pt">Ibid 13</span></p>
  </div>
  <div style="mso-element:footnote" id="ftn4">
    <p class="MsoFootnoteText"><a style="mso-footnote-id:ftn4" href="#_ftnref4" name="_ftn4" title><span style="font-size: 10.0pt; font-family: Times New Roman; mso-fareast-font-family: Times New Roman; mso-ansi-language: EN-US; mso-fareast-language: EN-US; mso-bidi-language: AR-SA; mso-special-character: footnote" class="MsoFootnoteReference">[4]</span></a>
    <span style="mso-bidi-font-size:8.0pt">Ibid 13</span></p>
  </div>
  <div style="mso-element:footnote" id="ftn5">
    <p class="MsoFootnoteText"><a style="mso-footnote-id:ftn5" href="#_ftnref5" name="_ftn5" title><span style="font-size: 10.0pt; font-family: Times New Roman; mso-fareast-font-family: Times New Roman; mso-ansi-language: EN-US; mso-fareast-language: EN-US; mso-bidi-language: AR-SA; mso-special-character: footnote" class="MsoFootnoteReference">[5]</span></a>
    Ross, <st1:City>
    <st1:place>
    Warren</st1:place>
    </st1:City>
    . The Premise and The Promise: The story of the Unitarian Universalist
    Association. Skinner House 2001. p.44</p>
  </div>
  <div style="mso-element:footnote" id="ftn6">
    <p class="MsoFootnoteText"><a style="mso-footnote-id:ftn6" href="#_ftnref6" name="_ftn6" title><span style="font-size: 10.0pt; font-family: Times New Roman; mso-fareast-font-family: Times New Roman; mso-ansi-language: EN-US; mso-fareast-language: EN-US; mso-bidi-language: AR-SA; mso-special-character: footnote" class="MsoFootnoteReference">[6]</span></a>
    Mark Morison-Reed. Black Pioneers in a White Denomination. Beacon Press 1980
    p.31</p>
  </div>
  <div style="mso-element:footnote" id="ftn7">
    <p class="MsoFootnoteText"><a style="mso-footnote-id:ftn7" href="#_ftnref7" name="_ftn7" title><span style="font-size: 10.0pt; font-family: Times New Roman; mso-fareast-font-family: Times New Roman; mso-ansi-language: EN-US; mso-fareast-language: EN-US; mso-bidi-language: AR-SA; mso-special-character: footnote" class="MsoFootnoteReference">[7]</span></a>
    Ibid p. 38</p>
  </div>
  <div style="mso-element:footnote" id="ftn8">
    <p class="MsoFootnoteText"><a style="mso-footnote-id:ftn8" href="#_ftnref8" name="_ftn8" title><span style="font-size: 10.0pt; font-family: Times New Roman; mso-fareast-font-family: Times New Roman; mso-ansi-language: EN-US; mso-fareast-language: EN-US; mso-bidi-language: AR-SA; mso-special-character: footnote" class="MsoFootnoteReference">[8]</span></a>
    Ibid p. 43</p>
  </div>
  <div style="mso-element:footnote" id="ftn9">
    <p class="MsoFootnoteText"><a style="mso-footnote-id:ftn9" href="#_ftnref9" name="_ftn9" title><span style="font-size: 10.0pt; font-family: Times New Roman; mso-fareast-font-family: Times New Roman; mso-ansi-language: EN-US; mso-fareast-language: EN-US; mso-bidi-language: AR-SA; mso-special-character: footnote" class="MsoFootnoteReference">[9]</span></a>
    Ross p. 45</p>
  </div>
  <div style="mso-element:footnote" id="ftn10">
    <p class="MsoFootnoteText"><a style="mso-footnote-id:ftn10" href="#_ftnref10" name="_ftn10" title><span style="font-size: 10.0pt; font-family: Times New Roman; mso-fareast-font-family: Times New Roman; mso-ansi-language: EN-US; mso-fareast-language: EN-US; mso-bidi-language: AR-SA; mso-special-character: footnote" class="MsoFootnoteReference">[10]</span></a>
    Ross p. 47</p>
  </div>
  <div style="mso-element:footnote" id="ftn11">
    <p class="MsoFootnoteText"><a style="mso-footnote-id:ftn11" href="#_ftnref11" name="_ftn11" title><span style="font-size: 10.0pt; font-family: Times New Roman; mso-fareast-font-family: Times New Roman; mso-ansi-language: EN-US; mso-fareast-language: EN-US; mso-bidi-language: AR-SA; mso-special-character: footnote" class="MsoFootnoteReference">[11]</span></a>
    Ibid p. 45</p>
  </div>
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