My first instinct was correct; this is a work of controversy and while there are parts I do agree with, its style and form wouldn't have convinced me. That and it's so blisteringly Unitarian, which is a pet complaint. The biggest plus is directing me to the work of Eduardo Bonilla-Silva, whom I'll add to my reading list.
I'm imagining where the harm claims are coming from. I see forms of argument that could remind people of other arguments that were abusive. Some terms Eklof uses, such as political correctness and safetyism, are used by other authors to dismiss or belittle critics, and the fact they show up in the title of the first essay ("The Coddling of the Unitarian Universalist Mind: How the Emerging Culture of Safetyism, Identitarianism, and Political Correctness is Reshaping America's Most Liberal Religion") surely put examiners into high alert. I also see discussions of controversy — in particular, the district executive hiring crisis of 2017 ― that could be embarrassing to those who had thought the narrative was conclusively set. The tension around the publication itself (General Assembly is a strange time) could inflame old trauma. I still don't see the viciousness ("vitriolic rhetoric" introduction to reposted white ministers letter;"aligned with alt-right ideology" Allies for Racial Equity letter; "dissemination of racism, ableism, and the affirmation of other forms of oppression, including classism and homo- and transphobia" UUMA POCI chapter letter; "toxic history and theologies" DRUUMM letter) its denouncers claim. And fiat isn't good enough; you have to show your work, if not to me, then to the laity commenting online, who seem to be at a different place.
Some writers, mainly on Facebook, speak of portions floating around, or selections that confirm their decision to condemn. I think this is a mistake, not only because that's the oldest rhetorical trick in the book, but because Eklof has a theme that's woven through his book that gets lost with excerpting: an ecclesiology of the free church based on universal human experience. That's important because he doesn't condemn those who would condemn him, but tries to re-direct the discussion to what we might have together. It's a basis for unity because we need one, and this necessity is what the rest of the book relies on. (His ecclesiology leave me cold, but that's besides the point.)
The less said about the second essay the better. The "divorce" in the title is a call to redivide the Unitarians and Universalists so they could be their true selves. I'm not sure if that's Swiftian fancy, or simply romantic misreading. But his examples ignored the economic reasons, not to mention the social realities, that lead to consolidation. I think you can make a good case for breaking up or restructuring the UUA. For one, it's too small to be efficient but too big to be nimble. Also, without another similar peer organization, when people leave, they're gone. UUA1 and UUA2 could specialize, develop their own styles and volley ministers and churches back and forth, and I bet it would be bigger in aggregate than the UUA today. A little competition is good, too. But that's not what Eklof suggests.
Yet I think both Eklof and his accusers suffer that common affliction of wanting to be right more than being successful. It might surprise non-readers that he has ideas for dismantling racism, and to continue to work on not being racist, and talks about his bona-fides at in the epilogue. You might think them hogwash (or wonderful) but they're there. That is, if you can make it through his argumentation, especially the extended section on logic. God help me, but he might have been a graduate of the Vulcan School for Exquisite Logic and that still would have been the wrong approach. An appeal to rhetoric (a personal favorite) wouldn't have been any better. Where he's sermonic, he's stronger. So third and largest essay was a convoluted slog, and if I had been anxious or angry or good ol' loaded-for-bear going into the book, it would have amplified my feelings greatly.
I finally finished the book, but half-way through started taking notes in earnest, and so details from the front third aren't as fresh in mind. Plus my blasted Kindle copy resists cutting-and-pasting. But I have to put this down. I'll keep the comments open for a while; so far everyone has been civil, which makes me happy.
If you are interested in reading the book to understand Eklof's points, read the epilogue first, the beginning and end of the third essay and then the first. You can skim the second essay for the ecclesiological themes.