by Mike Roberts, Church Historian

People both within our Unitarian Universalist family and in the rest of the world often express doubt or surprise when it is mentioned that the roots of Universalism rest deeply in Christian theology. From the time of its origins until the 1960s, Christianity was the foundation of the faith. Universalism was always considered a “liberal” church partially due to its commitment to social change and certainly due to its rejection of eternal damnation. To better understand the scope of that commitment to Christian ideals, it might help to hear the words of one of our ministers as he spoke on a divisive issue of his day. The minister is Reverend A. B. Beresford, who served the church in Walnut Hills from 1909 to 1920. Excerpts of this sermon were printed in the Cincinnati Enquirer of September 8, 1919.

Rev. Beresford said:

Three articles in Christ’s program applying to modern issues are that sympathy must replace suspicion between employer and employee, there must be a new race of home owners and home lovers—not mere lodgers in flats and apartments, and there must be a new faith and practice of the value of the plain virtues-these are the life of men and nations.

In a large way, the church has not obtained leadership among the wage earners. This class of people, struggling amid the temptations and tribulations of daily necessities, feel and say ‘The church has no message for us.’ A few will admit that the church is for women and children, but not for men. A few unsparingly condemn the church because they fancy it is the friend and social adjunct of the capitalistic class and is the friend of parasites, plunderers and oppressors.

This indictment cannot be sustained in any of its counts. The Gospel is for this world. It is the best friend of the wage earner. It has a living message for the industrial crisis in the middle of which we now are. Christ had nothing to say on machine tools, factories, telephones or locomotives, but knew men in their many-sided human relationships, especially as masters and servants, that is as capital and labor.

Authorities on industrial conditions tell us there will be organized labor on the one hand and organized capital on the other. But these two giants should be friends, not enemies. Sympathy should replace suspicion. Like a ship’s crew, men and officers should be bound together in the same fate and fortune.

There must be more constant contact between employers and employees. The purpose of this contact is not to make up for small wages or insufficient pay, but to replace suspicion with sympathy, to hear grievances and right wrongs and do all things that will help business. The employers should have a sincere interest in the personal welfare of their employees, and show that interest in real ways.

The commonest sailor does not work for the captain but with the captain. So in times of peril the captain is the last to leave the ship. So men should work not for the boss but with the boss, and the boss should work with the men.

Every family has its crises but when there is love there always is an acceptable settlement of the difficulty. It can be likewise with our vast family—the working world.

In strikes those who throw the rocks and apply the torch are those who own no homes. Let there be more homes.

‘Never was there a time when the church had as great an opportunity or responsibility as the present’ said Rev. Jacob W. Kapp in a sermon on The Church For the Times at First English Lutheran Church yesterday morning.

The church must be ready now to answer the demands for an aggressive God loving and human loving organization, in the ordinary sense of the word. It does not depend on its machinery or upon its externals for its existence. God is the church’s power and wisdom.

It is true that the day of miracles is past, but, on the other hand, it is true that the church must show results that are greater than can be accomplished by ordinary human effort. The power of God must be evident in its life. This power is promised and we of the church but need to fulfill the conditions, and we are assured that the church will be a conquering, victorious power in our land.

Reverend Beresford’s solutions to the labor problems of the day were to look to the teachings of Jesus. As he explored these labor/management issues that were deeply troubling a post war nation, he saw the church and its Christian faith as the source of answers to conflict. The commitment to social change and consideration of the needs of the working class were certainly in line with the Universalist reputation as a liberal and reformist movement. However, this does beg the question, if one were to rework this sermon in the framework of the nation’s current divisive issues— Black Lives Matter, abortion, LGBTQ rights, voting rights and many more— where would the answers lie for UU’s? While many members still hold to Christian belief, is that sufficient to serve as a UU source of solutions to our troubled nation’s issues? Do the answers come from inside the hearts and minds of our membership with no foundation in theology? Do the answers lie in our Seven Principles? What holds us together as we work as a unit to contribute solutions for our nation’s problems? It sounds like a topic for a sermon.

Next month we will examine an order of service from a time when the message of Christ was a prominent feature of Sunday services.

July 2022.

by Mike Roberts, Church Historian

During the 1940s, most of the church announcements were included in the Order of Service each Sunday. They were labeled as “Parish Notes”. These included future events, important news and items that we would include currently in our “Candles of Community.” Below are shared just a select few of these Parish Notes. They do yield some insight into the times in which they were offered and the history of our church.

~~ Parish Notes ~~

We are happy to announce that Miss Elizabeth Wilson who has been confined to her home for some time as the result of a street car accident is greatly improved and has returned to work.

Recently Mrs. E. L. Hundley received a letter from her grandson, Ben Smith, U. S. Navy, in which he said, “please thank the church for the delicious box of nuts sent to me at Christmas time. I certainly did appreciate them and enjoyed them (what I got of them), but you know I am not good at writing letters like that.

The Toberg Rest Home, where Mrs. Eunice Kavanaugh has been living, has been moved from Ingleside Street in Walnut Hills. Friends may now visit her at the new address of the home, 2713 Eden Avenue, Mt. Auburn.

The Victory Book Campaign Committee is endeavoring to secure additional books for the use of men in our armed services. Next Sunday, April 11, will be “Book Sunday.” You are asked to bring a book or books to church or leave them with the minister. These books will be collected by Boy Scout Troops for the committee.

Word has been received that Mrs. Alice Cummins, wife of our General Superintendent, is definitely better and on the road to recovery.

Lt. Richard G. White Jr., a prisoner of war, may be reached at the following address:
1st Lt. Richard G. White Jr.
American P.O.W.
Stalag Luft 3, Germany
P.O.W. 961
Via New York, New York

Robert C. Buescher, former trustee of this church, will receive his wings in the Bombardment Division of the Army Air Corps, Seymour, Indiana today. Mrs. Buescher and the family are in Seymour today for the occasion.

On January 10th, a young man weighing 7 pounds and named Larry Joseph came to Cincinnati. He is quite a lad and on January 16th took possession of 296 McGregor Avenue in Mount Auburn. We speak of that young man whose perambulator you will now see Mr. and Mrs. Bud Williams pushing. We are all happy for Bud and Mary.

Dr. Carl H. Olson formerly minister of this church has been appointed by Mayor Hubert H. Humphrey to the Minneapolis, Minnesota Municipal Housing and Redevelopment Authority. We congratulate Dr. Olson on this appointment.

Mr. Thorburn was the guest of Dr. Victor E. Reichert at the Yom Kippur services in the Rockdale Avenue Temple on Tuesday evening last. The Rev. Julius Krolfifer of St. John’s Unitarian Church was also a guest. Our best wishes are extended to Dr. Reichert and his congregation at Rockdale Temple as they enter their New Year. Certainly we extend our good wishes to Dr. Heller and the members of the Plum Street Temple.

Next Sunday the Universalist Ministers of Ohio will enter into a general exchange of pulpits under the direction of the State Board. The preacher in this church will be the Rev. Harriet E. Druley of Springfield. All know Miss Druley so we bespeak a large congregation to greet her. Mr. Thorburn will preach in Columbus.

Mr. Powel Crosley, Jr. is confined to a hospital in Miami, Florida with pneumonia. He has been quite ill and will not be able to return to Cincinnati for three weeks following his release from the hospital. The Cincinnati Reds have opened their season at Crosley Field. They have shown considerable spirit. Our best wishes to Mr. Crosley and his associates and the team for a first division finish. (Ed: The Reds did not benefit from our church’s support. They finished the 1947 season with 73 wins and 81 losses finishing in fifth place, 21 games behind the league champion Brooklyn Dodgers.)

Your attention is called to the fact that the parsonage telephone is on a party line. It is important that confidential calls and many other messages should not be phoned in. We are contemplating methods whereby this annoyance may be eliminated. It may be necessary to install an extension from the office telephone. In the meantime, may we request that appointments be made to see the minister regarding important matters pertaining to the church.

We are happy to report that the Rev. R. S. Kellerman is making progress at Christ Hospital. Mr. Kellerman injured his back while working in his chicken coop at his home in Blanchester. He is now 93 years of age.

Article date 5/23/2022.

by Mike Roberts, Church Historian

Just a bit over 30 years ago, the Eastern edition of the Cincinnati Enquirer did a feature article on Heritage Universalist Unitarian Church. Writer Beth Menge emphasized the growth of the church since the opening of its new sanctuary on Newtown Road. She began her article in the March 24, 1992 Enquirer by stating “They’re running out of chairs and parking at Heritage Universalist Unitarian Church and the membership couldn’t be happier. It’s a refreshing sign that the membership decline that nearly wiped out the 165-year-old congregation is over.”

Ms. Menge relates how the congregation sold the house in Salem Acres where they had been worshiping and, after conducting services in several community locations, decided that if the congregation were to grow and prosper they had to build a new church. That decision was described by member Les Nomeland. “It was a rocky time for us. Actual membership was down to about 40 but we would only get 8 or 12 people attending a service. We would get guest speakers in and our own membership would take the pulpit occasionally.”

After the construction of the new church, membership slowly grew but Nomeland related that the membership picked up steam when Elinor Artman was hired as their new part-time minister. He noticed an important increase in the number of young families joining the church. In January 1992, 19 new people signed the membership book, bringing the total number of members to 82. As many as 63 children were regularly in attendance. Reverend Artman noted that her goal was to double the membership in another five years. She stated that a church needs a membership of from 100 to 150 to support a full-time minister. (The 1989-90 Ohio Valley UU Yearbook reports the Heritage membership as 47. First Unitarian is reported as 280 members, Northern Hills as 85 and St. John’s as 230.)

Artman stated that a sermon is offered every Sunday and also a sermon is offered to the children before they depart the sanctuary for Sunday School. She said she really did not want that added responsibility “but sitting there with 40 children staring up at me is quite a trip.”

Menge went on to mention that the church offered a Sunday School program as well as adult education and that the youth of the church were involved in district UU activities. Also, groups were offered for men, women and newcomers to the church.

When asked to describe her attachment to the new church, Connie Booth stated “To use a cliche, it was really a leap of faith—quite a big project and it’s beautiful. It’s really a lovely building.”

Writer Menge went on to explore what Unitarian Universalism is all about. “According to the Unitarian Universalist Association of Congregations, Unitarian Universalism is a liberal, creedless religion with Judeo-Christian roots. It also draws from Eastern, humanist, and other religious traditions, and encourages its members to seek religious truth out of their own reflection and experience, tolerate and respect other religious viewpoints, and affirm the worth and dignity of every person.” Reverend Artman went further in saying that “It really is a religion you must think through yourself. We draw upon all the other religions of the world in order to shape our own religion. Some people say it’s an easy religion because you can believe anything you want to. Being on the cutting edge is demanding because you’re out there saying very liberal things that are not well accepted by society.”

When asked what made the Heritage congregation special, Reverend Artman replied “I think it’s the religious community we are forming right now. It’s a birth to death kind of community. It’s the stretch of the generations to search together for the meaning of life.” Connie Booth added, “Sometimes our religion is called a religion of the head and the heart. It has to make sense to the person. I guess that for me would be being able to pursue the religious bent I need without feeling guilty about what I’m doing. I look for kernels of truth in readings and scriptures from all kinds of cultures and backgrounds, whether its Native American, Buddhist or the Bible.”

So here we are thirty years later. If an Enquirer reporter came to do an article in 2022, how would it be similar to 1992 and how would it be different?

May 2022.

by Mike Roberts, Church Historian

As we all are aware, the roots of our Universalist religion were originally planted in the New England and Mid-Atlantic states. While much of our nativity centered in Philadelphia, New York and especially Boston, its spread found new followers in rural New England, and it was from here that many of the church’s 19th century leaders emerged. As Universalism spread westward, it could be found in large cities like Cincinnati but, like New England, it also took a very strong hold in rural Midwest. Between 1830 and 1860 from its base in Cincinnati, Universalist churches appeared in Higginsport, New Richmond, Felicity, Bethel, Amelia, Mt. Carmel, Batavia, Newtown, Indian Hill, Milford, Delhi, Montgomery, Goshen, Blanchester, Sharonville, Mason, Princeton and Hamilton. While these towns and cities are now well-populated appendages of the Cincinnati metropolitan area, in the first half of the 19th century most were very small agrarian communities. Few of these congregations could afford let alone find a settled minister. It was common practice for these churches to be served by circuit riders or to be served by shared ministers who might pastor three or even four churches.

Of those churches in small communities, Montgomery is one of the most remembered. The church was founded by locals who left the Hopewell Presbyterian Church. Land was purchased for $75 in 1835 and carpenters were hired to build the church. Bricks were made by church members in a kiln located on the church property. Some of the bricks were imprinted with house keys and can still be seen on the building. Silver coins were added to the metal when the bell was cast giving it a charming and unusual ring. The structure was completed in 1837. Enoch Pingree, a prominent figure in Universalist circles was hired as the first minister. By the mid-1840’s the church contained 44 full members many of whom were among the most prominent citizens of Montgomery. Other ministers who served during the early years of the church included: John Gurley, also a minister to our church; Gerhardus Demerest, again a minister to our church and later national secretary to the Universalist Church; Marion Crosley, brother of Powel Crosley Sr. and uncle of Powel Crosley Jr. (a longtime member of our church and owner of WLW and the Cincinnati Reds); and, John Cantwell, editor of the Western edition of the Universalist Leader. The Universalist state convention was hosted by Montgomery in 1843.

The church thrived through most of the 19th century. Because of its location in downtown Montgomery, it was a center of town activities. The bell was used to call firefighters when a blaze occurred in town. The bell was also used to muster the militia during the Civil War especially on the day when Morgan and his raiders rode through the downtown. In 1880, Montgomery was struck with a powerful tornado. The church walls were separated in two. However, master carpenters made repairs, saved the structure and left no evidence of the crack in the walls.

Membership waned in the early 1900s. In 1926, Montgomery shared newly ordained minister Robert Cummins with several other Southwestern Ohio churches. He soon took the position of minister to our church and delivered the final sermon at the Montgomery church in 1926. Upon his leaving, the Montgomery Universalist Church permanently closed its doors. Cummins went on to become the fifth Superintendent of the Universalist Church of America and was a forerunner in paving the way for our unification with the Unitarian Church.

For a number of years, the Montgomery church sat unused and deteriorating. However, a group of civic-minded citizens of Montgomery decided to save the structure and restore it as an important relic of its historic downtown. A Montgomery gardening club first added decorative plants, pulled weeds, and beautified the landscape of the property. That effort was assisted by Miss Georgia Green, a member of our church who was active in many Cincinnati charitable organizations. Miss Green also received assistance through financial grants from the national Universalist Church. There was much interest in preserving the structure which then and now is the oldest surviving Universalist Church building in the State of Ohio.

Assistance was also provided by Mrs. Bertha Crosley Ball. Mrs. Ball was the daughter of former Montgomery minister, Marion Crosley. She was also the wife of Edmund Burke Ball, one of the founding brothers of the Ball Jar Company. Mrs. Ball had been involved in numerous restorations including the former homes of Robert E. Lee and a sister of George Washington and several buildings in Harrodsburg, Kentucky with which Abraham Lincoln had association. She was also awarded the French Legion of Honor for the restoration of a museum in France.

Even with this support restoration foundered and in 1962 the church was scheduled for demolition for the building of a gas station. The Behrens family stepped forward and bought the church with the hope of it being preserved for the city. New restoration efforts were finished and the heirs of Tom and Edith Behrens deeded the property to the City of Montgomery. In 1970, the church was placed on the National Register of Historic Places.

The reward for those who gave so much to save the church is the preservation of this beautiful centerpiece of the Montgomery historic district. Pamphlets which allow for a self-guided walk through the district are available in a box at the front of the church.

April 2022.

by Mike Roberts

During the mid-20th century, Alfred Segal wrote a column for the Cincinnati Post newspaper under the pseudonym of Cincinnatus. This column covered what was happening in the religious world of the city. A frequent contributor to the column was Reverend Albert Q. Perry of our own Universalist Church.

From the February 16, 1961 Post, Cincinnatus discusses “A Wedding and a Blessing”. He states that “The Rev. Albert Q. Perry of City Temple Universalist Church on Essex Place, Walnut Hills, sent Cincinnatus a report on a blessing he gave at a wedding party recently. It came from the minister’s weekly newsletter. It was none of those high social wedding receptions. It was taking place in a White Castle sandwich place…Perry explains, “There were the bride and groom and a carload of friends eating heartily of hamburgers and toasting the future with Cokes”, Mr. Perry tells Cincinnatus. “Silently I offered them my blessing: Bless, O Lord, these two whose life together is begun in circumstances of simplicity. If they may not afford champagne, grant unto them the greater intoxication of unselfish love. Make them to possess the richness of life, if not a life of riches. Grant them the security of moral faithfulness and seal their vows with the jewel of contentment…let them find enduring satisfaction in the worthiness of their children.”

Cincinnatus concludes by passing on the blessing to “all the many weddings which aren’t reported in the social columns of the local press.” He also recollects his own wedding not being reported in the newspaper long, long ago but that it turned out OK through all the long, long years since.

From the March 20, 1961 Cincinnati Post, Cincinnatus wrote about “Of Dying Without Publicity”. He states that “It’s the Rev. Albert Q. Perry of City Temple Universalist Church on Essex Place, Walnut Hills who is reminding Cincinnatus of all those people who don’t get their names in the papers when they die. (Though Cincinnatus himself won’t mind at all getting out of the world without the least notice in the press. He’ll be too dead to feel proud of any publicity.) The Reverend Perry in his weekly newsletter is comforting all those who may not be noticed in the newspaper when they die. He says ‘Blessed are those who live in obscurity, and whose deaths occur without public notice. For they are people who produce our food, who produce the goods which give us jobs, who see the beauty in sunsets, whose prayers are known only by God. Blessed are those who live in obscurity, for these are we, and we must bless one another in love.’ Cincinnatus hands the Rev. Perry’s philosophy on to all who may be worried about what the paper may be reporting about them after they are gone. Cincinnatus agrees with Rev. Perry that it doesn’t matter.”

In the March 30, 1961 issue of the Post, Cincinnatus refers to a letter received from Perry. He says that (Perry) is speaking to Cincinnatus about something he has planted in his heart toward Easter and another springtime. Oh, flowers already are up out of the earth…Cincinnatus himself only yesterday delighted in the sight of a tulip popping up.

The Rev. Perry looks forward hopefully toward seeds he has planted in his own garden, but he tells Cincinnatus about other seeds planted in his heart. “I have planted a hope in my heart… It’s a seed toward peace and good will growing up in the world… I may die tomorrow, surely I shall not survive 100 years but my hope is braver than my body.”

And he advises Cincinnatus and all the members of his congregation: “Come! Plant a hope in your heart! Share in the triumphant process of this springtime season and Easter festival”

Cincinnatus responds, “Well, Cincinnatus, who isn’t of the Reverend Perry’s church, goes along with him on the road of what religion is all about.”

On July 1, 1961, Cincinnatus reported that Reverend Perry and Clarke D. Wells would share the pulpit at the Universalist Church for three consecutive Sundays. They would conduct a series of pulpit conversations on the heritage of Universalism and Unitarianism. The two faiths had recently merged and the conversations were designed to acquaint the congregation with its enlarged heritage.

Two days before this post, Cincinnatus reported that Perry would be leaving the Walnut Hills Church. A friend who was a member of the church, Albert C. Jordan, a labor union official and former councilman reported to Cincinnatus that Perry would be leaving the church in September to take a pastorate in Providence, Rhode Island. The writer reminisced that Perry always spoke not of getting to heaven but rather of keeping the earth worthwhile for us to live in down here. He could only hope that Perry’s replacement would continue with his wisdom.

2/21/2022.

by Mike Roberts, Church Historian

From the birth of our church in 1827 until late in the 19th century, there was a repetitive pattern of who were selected and served as the church’s ministers. Many of those early pastors had their roots in New England. They were often leading lights of the Universalist movement. They would leave the familiar environs of their northeast homes and come to the frontier Queen City. Few would stay for long and inevitably they would leave Cincinnati to return to the East. A few would stay beyond their term of service such as Gerhardus Demarest and Isaac Williamson, but others—such as Josiah Waldo, Abel Thomas, Henry Jewell, George Flanders, Everett Rexford and Willard Spaulding—followed the familiar path back to the East. One of these ministers who came and went was John Greenleaf Adams.

Adams was born in Portsmouth, New Hampshire, the son of John Adams and Sarah Hogdon. There is no evidence that Adams was related to the Adams family of presidents.

Adams attended local schools and was eventually ordained as a Universalist minister in Rumney, New Hampshire, in 1833. Prior to coming to Cincinnati, he had served churches in Claremont, New Hampshire; Malden, Massachusetts; Providence, Rhode Island and Lowell, Massachusetts. In 1870, Adams participated in the installation service to the Universalist ministry of Phoebe Hanaford in Hingham, Massachusetts. He shared the pulpit with Olympia Brown, the first ordained female Universalist minister. Adams came to the Cincinnati church at the age of 63 in 1873.

Adams served the church from April of 1873 to May of 1876. At the time of his move to Cincinnati, the membership was discussing a major renovation of the church located on Plum Street. If that proved too expensive, then building a new church was the other option. One development during Adams’ three-year stay was the Board of Trustees voted to substitute water for the wine normally used in communion services. By 1876, the board was continually behind in their payments to Adams as hard times had struck again, mainly due to a national financial collapse. Eventually, Adams announced to the board that he intended to retire from the ministry. However, one biography indicates that after his resignation, he went on to serve the church in Melrose, Massachusetts, until his death in 1887. At his leaving from the Queen City, the board tried to raise money to settle their debt with him but were unable to accrue sufficient funds. It was nearly another year before he was fully paid his back salary.

Adams was a prolific writer on church issues. He contributed to several hymnals which were used in Universalist services including Hymns for Christian Devotion. He also authored “Fifty Notable Years: Views of the Ministry of Christian Universalism During the Last Half Century;” “Practical Hints to Believers in the Gospel of Universal Grace and Salvation;” “The Christian’s Triumph Including Happy Death Scenes;” and a memorial book written about the life of his first wife, Mary Hall Barrett. He also served a period as editor of the Universalist newspaper, “The Star in the East.”

Reverend Adams spoke out about moral reforms, took a strong stand against slavery and was a great promoter of Sunday schools. He was noted to be a powerful speaker and was acknowledged for the depth of his prayers.

In 1839, he married Mary Hall Barrett. They were the parents of four children, one of whom died in infancy. Another child, John Coleman Adams, became a highly respected Universalist clergyman and writer, much like his father. John served a number of the most famous Universalist churches of the Northeast including eleven years at All Souls in Brooklyn.

After the death of his beloved wife Mary in 1860, Adams married again to Martha A. Willard. He died on May 4, 1887 in Melrose, Massachusetts.

1/14/2022.

by Mike Roberts, Church Historian

Perhaps, the most important organization in our church is the Board of Trustees. It is this group of church members who address our problems, plan our future and keep the church well-oiled and running smoothly. We have in our possession most of the minutes of our Board of Trustees meetings from 1844 to the present. Let’s take a look at the similarities and differences in the issues confronted by two different boards, one in 2000 and the other 100 years earlier in 1900.

One immediate difference is that the meetings in 1900 were opened by prayer usually offered by the church minister, Harry Blackford. The meetings in 2000 were opened with reflections from our minister Elinor Artman or one of the members of the board.

The Board of Trustees of 1900 served throughout the year and beyond. It was not unusual during much of the early history of the church for board members to serve for many years. Presidents often served multiple consecutive terms. The president of the board in 1900 was Andrew Henkel. Other members were D. J. Saunders, George C. James, Charles H. Stephens, Charles Brown, George L. Utter and A.M. Crane. It was common practice for the meetings to be held at the office of a board member. During this period, the meetings were generally held at the office of Charles Stephens, a prominent Cincinnati lawyer.

At the June 2000 board meeting, three new board members joined the group and three members exited. Leaving the board were Rod Vivian, Rae Jane Araujo and outgoing President, Sam Gamble. New board members were Doug Spak, Rick Combs and Sandy Gaither. Continuing on the board were Peg Feder, Jill Frank, Mark Buckley, Jerry Howard, Bob Rush and Tracy Rossa. Jill Frank assumed the position of Board of Trustees President.

Both boards saw their congregations sitting in relatively new buildings. Nonetheless, maintenance was a major issue. In the case of the 1900 church, they were renting out the Robson building to businesses. There were 19 “flats” in the building and usually 12 to 15 of these were in use. One was rented by a barber, another by a baker and a third was a pharmacy. The building had been willed to the church by George Robson, a member who had died in the 1850’s. One member of the board was responsible for collecting monthly rent from each tenant which ran from $25 to $35. The board voted to allow him to keep 5% of the rents as compensation for his efforts but he refused to accept it. In addition to rent collection, there were issues of repairs to the aging building. These concerns with the Robson Building had been a major headache for the church for decades. Eventually, the property was sold.

For the 2000 Board of Trustees, there were issues of grounds maintenance and beautification. At the June board meeting, a “work evening” was declared for every Thursday that was to run from 6 p.m. until dark. Additionally, the board wrestled with renting out the church to different groups to create a source of additional funds. Rentals to several organizations were discussed and a one-year contract with the Dream Group was signed. A yoga group was to use one of the classrooms.

The 2000 board was briefed on the recent Religious Education adoption of the OWL (Our Whole Lives) program for human growth and development. It was to be used in all UU churches in the Cincinnati area from January to April 2001. It was described as “the new spirituality class of human sexuality, relationships, and maturity”. It was to replace the AYS (About Your Sexuality) program which had drawn some negative response. The OWL activities were to run every other year while in alternate years the Coming-of-Age program would be run for younger children. It probably goes without saying that in 1900 there was no discussion of such a program for our church.

Very little is mentioned of finances in the minutes of modern board of Trustees meetings. Important decisions regarding salaries, major purchases or repairs are openly discussed but the day-to-day financial operations of the church go unrecognized. As just one example, the 2000 Board of Trustees discussed the payment of $262.00 for the UU Council and $1,287.00 for district dues. On the other hand, minute details of finances were included in the minutes of 1900. As an example, they list disbursements which included $125 for the monthly salary of Reverend Blackford, $12 was paid as the monthly salary for the choir director, E.C. Callahan and another $2 to E. B. Herndon, $3 to Emma Stevens and $5.60 to E. L. Hawes as choir soloists. Herndon and Stevens had sent word to the board that they would no longer solo unless paid and a salary of $1 per week was agreed upon. Krouse plumbing was paid $10.50, Metcalf Coal Co. received $13, the water bill was $2.36, the gas bill $2.93. The janitor received $25 per month, kindling cost $1.50, soap 40 cents, Jenkins Music Store $1.60, toilet paper 50 cents and $8.20 for interest on a call loan. This is only a small part of the total financial report included in the Treasurer’s report in the minutes.

The 1900 Board of Trustees was not engaged in a ministerial search. Reverend Blackford had been installed in 1899. He was to serve until 1901 when he left the ministry to become a medical doctor, the main reason being to provide support for his invalid wife. The 2000 board was heavily engaged in exploring what course to take to fill the ministerial role. Elinor Artman had announced her intention to retire and the board was trying to decide whether to hire an extension minister or employ an interim minister. It was felt that growth was stagnant and the potential income of a full-time minister was more than the congregation could afford. There was great expense to choosing the extension minister option and little chance it would be approved by the UU national office. The congregation had approved seeking the service of an interim minister at a full meeting in October of 1999 and it was decided to continue with that course at the August 2000 board meeting. There is little mention of this topic for the remainder of 2000. However, in 2001 it was decided to change course and hire a full-time minister. Reverend Bill Gupton eventually received the call and is still with us 20 years later.

The Board of Trustees serves a vital role in the operation of our religious community. A tip of the hat to our current board, Michael Wilhite (President), Michelle Kelly, Kay Inskeep, John Sandman, Meredith Meyer, Julie Kane, and Mark Buckley (yes, the same Mark Buckley who served on our 2000 Board of Trustees).

January 2022.

by Mike Roberts, Church Historian

What were your Christmas celebrations like in the past? All of us must reminisce to some extent about our own childhood Decembers. Those days certainly were different from recent Christmas seasons. For some of us, Black Friday was when grade cards were sent home, not a day of crazed shopping. But, in many ways, there is much similarity. Surely most of us remember seeing Frosty the Snowman with Burl Ives decades and decades ago, the same one that will be televised this Christmas season. Hip-hop Christmas albums will probably be aired this year but we also have those old Christmas hymns to harken us back to a time long past. We will hear some of them again at our annual Christmas Eve service. What was Christmas like in 1942 for our church? That year offers us the oldest extensive information available from our archives about a Christmas from the past. Let’s take a look.

America was a little over a year into World War II and the war was not going well. Rationing had set in. Many of our finest men and women were off to fight the war. Industry was gearing up to full-time war production. Franklin Roosevelt was in the middle of his third term and had served longer than any other president.

The minister of our church was Kenneth Hutchinson. He had begun his service to the church earlier that year. He replaced Ralph Boyd who had enlisted for chaplain duty in the U.S. Army for one year’s service in July 1941. Boyd had asked for a year’s leave of absence from our church but the Board of Trustees had denied the request. After months of an empty pulpit, Hutchinson had been hired to replace Pastor Boyd. Reverend Hutchinson offered this observation of a wartime Christmas. “In these days of war and strife, the Christmas story of ‘peace on earth, good will toward men’ may sound rather fanciful. We are interested in winning a war. We are not concerned with ‘good will toward men,’ we are concerned with guns and tanks and planes and battleships. To sing the carols, re-tell the account of the shepherds, and describe anew the journey of the wise men, while in the midst of this current struggle, may even seem to some as a cause for questioning our sanity. Now we may ask, is this because these other things are more important, or is it because our vision has become rather sadly limited? There comes from time to time in the midst of the affairs of the moment, that occasion when our eyes are turned once again to the eternal truths of the ages, and we think of things as they ought to be. May that time come to us at this Christmas season. May we see beyond the temporary figures of marching men to the eternal vision of the little child. May we hear above the din of crashing guns, the eternal melody of the angels’ song. May we say in the words of Tiny Tim: ‘God bless us, everyone.’”

On Monday evening, December 14th, a festive Christmas party was held by the Clara Barton Guild at the home of Miss Georgia Green. The highlight of the evening was a presentation by theater and radio producer Miss Olive Kackley. Miss Kackley had a national reputation and was one of the advisors to Eleanor Roosevelt on how to present her radio addresses to the nation during the war. Records from the party also reported that Lydia Beck “dedicated the Guild’s annual charity in the form of tiny stockings well filled with sterling silver and hung upon a tiny Christmas tree”.

On Thursday afternoon, December 17th, a blended regrouping of the church’s other two women’s groups was held in the church parlor. Discussion was held as to what their new name would be but for the time being, they were identified only as the “Afternoon Group”. At the end of the meeting, each member related the Christmas customs of different countries.

On Friday evening a family supper night was held at the church along with the school Christmas party. Santa Claus was present. Each member was asked to bring a wrapped, ten-cent gift.

In the December 27th order of service, those members of the church who had enlisted in the military were mentioned. They were: George Bowman, Richard White, Ben Smith, Armin Ulm, Ralph Boyd, Burnett Read, William Mockbee and Joseph Sweets. In addition, it was noted in the November Board of Trustees minutes that trustee Robert Buescher was absent from the meeting because he was in Dayton enlisting in the air corps. He was later to be mustered out as a 1st Lieutenant in August 1945.

The annual Christmas service was held on December 20th. It opened with an organ devotional, “Christmas Pastorale” by Harker. It was followed by a violin solo “Agnes Dei” by Bizet and performed by William Stoess, the music director for WLW. Among other accomplishments, Stoess was responsible for originating the musical background to WLW’s afternoon dramas. These broadcasts became known as soap operas because of their sponsorship by Procter and Gamble. During the war, he moved on to ABC in New York.

Next, a processional hymn accompanied the entry of the children and the choir. That was followed by the call to worship and a somewhat familiar covenant:

“We would strive to make love the doctrine of our church,
the quest for truth its sacrament,
and help to others its prayer.
We would strive to dwell together in peace,
to seek knowledge in perfect freedom,
and to serve mankind through fellowship:
To the end that we may grow into harmony with the divine.
Thus, do we now covenant anew, with each other and with our God.”

The service continued with the doxology:

“Praise God that good is everywhere.
Praise to the love we all may share,
The life that thrills in you and me;
Praise to the truth that sets us free.”

A scripture reading of the Christmas story followed with an anthem sung by the choir, “The Angels’ Song” by Stickles. A reading and pastoral prayer were offered prior to the offertory. A solo was offered by Clare Sole “Voices of the Sky” by Matthews. Miss Sole was a student at the Conservatory. Next came “The Legend of the White Gifts”. White gifts had been collected by the church and were offered to needy members of the church and the Walnut Hills community. [For more on white gifts, see the note below.] A congregational hymn preceded the sermon by Reverend Hutchinson which he titled “He Came Too Soon.”

The service ended with the singing of “O Little Town of Bethlehem,” the benediction and finally an organ postlude of Handel’s “Hallelujah Chorus.”

Thus concluded the Christmas celebration for our Universalist forefathers and foremothers in 1942.

11/23/2021.

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For more on white gifts, see History of the White Gift.

by Mike Roberts, Church Historian

Working toward a goal of social justice has been a guiding light throughout the somewhat short history of the Unitarian Universalist Church. Our own social justice committee is quite active in multiple causes that affect the citizens of the Cincinnati area and beyond. What are our roots? Were our Universalist forefathers active in the social justice movements of their day? The Universalist Church in Ohio, written by Rev. Elmo Robinson and published by the Ohio Universalist Convention in 1923, sheds some light on the church’s attitudes toward social justice activities during the 19th century.

The Temperance movement attracted the attention of Ohio Universalists. At the 1834 Ohio State General Convention it was “Resolved, That we deplore the intemperate use of ardent spirits; and recommend to our brethren that temperance in all things, which becometh the professors of the Gospel of peace.”

In 1852, the language grew stronger. “Intemperance is a great evil, bringing poverty, sorrow, and destruction and acts as either a direct or indirect cause of much of the immorality and crime, especially in our large cities. Universalists should give their influence against the traffic and encourage the friends of temperance.”

In 1872, prohibition was endorsed. “Resolved, that we pledge our hearty cooperation in all wise and just measures looking to final prohibition of the manufacture and sale of intoxicating drinks.” Support for abolition and temperance seemed to wane, however, as several measures towards that end were defeated at later state conventions by narrow votes.

It should be noted that there is a bit of irony in one attempt to bar tavern owners from membership in the Universalist Church. One of the founders of our church, Griffin Yeatman and his family, opened the very first tavern in Cincinnati.

Of course, if alcohol is bad then tobacco must also be evil. In four different Ohio General Assemblies in the late 19th century, the church condemned the use of tobacco. “Resolved, That the Universalists of Ohio enter their protest against the use of Tobacco, looking upon its use as an evil second only to the use of intoxicating liquors.”

The attack on tobacco was then aimed toward the church itself. The use of tobacco was prohibited to its ministers, church officers and any persons in a Universalist Church teaching position in the State of Ohio.

Capital punishment also came under attack as early as 1845 when the following resolution was passed: “Whereas the infliction of Capital Punishment is inconsistent with the doctrines of Christ—the requisition of blood for blood, in the first dispensation, having been, in our opinion, abolished by the Gospel Dispensation, which requires us to render good for evil and to overcome evil with good—by this body therefore be it Resolved, That we recommend to our brethren everywhere to sue all lawful means to effect the abolition of Capital Punishment.”

Two years later, ministers were asked to preach on the fourth Sunday of September the commandment that “Thou Shall Not Kill” and demand the abolition of capital punishment. Prison reform was also often attached to this argument. In 1880, the state Universalist Church took up the cause of a 16-year-old condemned to die. The state convention called upon Governor Charles Foster to commute the death sentence of this young man and change it to a sentence of life imprisonment.

Without doubt, the great dividing issue of the first half of the 19th century was slavery. In 1843, the national Universalist Convention was held in Akron. They passed an anti-slavery resolution with but one dissenting vote. However, it must be noted that no southern states sent a delegation to the convention. The resolution attacked slavery as antithetical to the beliefs of Universalism. Four lengthy resolutions opposing slavery were passed.

However, the softened tone of the final resolution is indicative of the difficulty faced by the entire nation in how to deal with enslavement and not break the nation in half. The final resolution stated, “Resolved, That while we regard the holding in bondage of our brethren for whom Christ died, or the treatment of any human being with obloquy, harshness, or any indignity on account of his color or race, as contrary to righteousness, inconsistent with Christianity, and especially with that doctrine of Universal Grace and Love which we cherish as the most important of revealed truth, we are well aware that many worthy and upright Christians have sustained the relation of slaveholder in ignorance of its true character, nor from inability to relieve themselves, therefrom; and while we earnestly entreat all Christian and especially all Universalist slave-holders to consider prayerfully the nature and tendencies of the relation they sustain, we recommend or countenance no measures of indiscriminate denunciation or proscription, but appealing to the gospel, to humanity and to their own conscience we await in implicit confidence the perfect working of the principles of Divine and Universal Love.”

Other subjects that were ripe for reform are listed in this work but without mention of formal convention resolutions. These included church unity, social purity, (President) Roosevelt’s investigations of industrial conditions, abolition of child labor, equal suffrage and public health.

In 1867 a general statement on reform was issued and its eloquence speaks to where the Universalist of that time period saw the potential solution to social justice. “When Christianity is rightly apprehended and made truly practical, much of the noise and confusion of reform machinery will be done away with. But the spirit of reform that seeks to instruct the ignorant, to help the weak, to give freedom to the enslaved, and to raise them to position to enjoy and profit by that freedom, that seeks to raise all human beings without distinction of color, race or sex, to an equality of privilege, that seeks for the causes of depraved morals and depraved appetites, and strives to so enlighten mankind as to set the streams of life running in better channels, this is the Spirit of Christ, and the Church that ignores it for the sake of any present popularity or gain, will finally go to destruction as it ought.”

10/24/2021.