Results tagged “bq/” from The Quaker Ranter

There's an interesting discussion in the comments from my last post about Convergent Friends and Ohio Conservatives. and one of the more interesting comes from a commenter named Diane. My reply to her got longer and longer and filled with more and more links till it makes more sense to make it its own post. First, Diane's question:

I don’t know if I’m “convergent,” (probably not) but I have been involved with the emerging church for several years and with Quakerism for a decade. I also am aware of the house church movement, but my experience of it is that is is very tangentially related to Quakerism.

I really, really hope and pray that Christian revival is coming to liberal Friends, but personally I have not seen that phenomenom. Where do you see it most? Do you see it more as commitment to Christ or as more people being Christ curious, to use Robin’s phrase?

As I wrote recently I think convergence is more of a trend than an identity and I'm not sure whether it makes sense to fuss about who's convergent or not. As with any question involving liberal Friends, whether there's "Christian revival" going on depends on what what you mean by the term. I think more liberal Friends have become comfortable labeling themselves as Christ curious; it has become more acceptable to identify as Christian than it was a decade or two ago; a significant number of younger Friends are very receptive to Christian messages, the Bible and traditional Quaker testimonies than they were.

These are individual responses, however. Turning to collective Quaker bodies there are few if any beliefs or practices left that liberal Friends wouldn't allow under the Quaker banner if they came wrapped in Quakerese from a well-connected Friend; the social testimonies stand in as the unifying agent; it's still considered an argument stopper to say that any proffered definition would exclude someone.

I'd argue that liberal Quakerism is becoming ever more liberal (and less distinctively Quaker) at the same time that many of those in influence are becoming more Christian. It's a very proscribed Christianity: coded, tentative and most of all individualistic. It's okay for a liberal Friend to believe whatever they want to believe as long as they don't believe too much. Whether the quiet influence of the rising generation of conservative-friendly leadership is enough to hold a Quaker center in the centrifuge that is liberal Quakerism is the $60,000 question. I think the leadership has an inflated sense of its own influence but I'm watching the experiment. I wish it well but I'm skeptical and worry that it's built on sand.

Some of the Christ-curious liberal Friends are forming small worship groups and some of these are seeking out recognition from Conservative bodies. It's an achingly small movement but it shows a desire to be corporately Quaker and not just individualistically Quaker. With the internet traditional Quaker viewpoints are only a Google search away; sites like Bill Samuel's Quakerinfo.com and blogs like Marshall Massey's are breaking down stereotypes and doing a lot of invaluable educating (and I could name a lot more). It's possible to imagine all this cooking down to a third wave of traditionalist renewal. Ohio Yearly Meeting-led initiatives like the Christian Friends Conference and All Conservative Gatherings are steps in the right direction but any real change is going to have to pull together multiple trends, one of which might or might not be Convergence.

Our role in this future is not to be strategists playing Quaker politics but servants ready to lay down our identities and preconceptions to follow the promptings of the Inward Christ into whatever territory we're called to:

From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. Matthew 16:21-28.

Robin M posts this week about two Convergent Events happening in California in the next month or two. And she also tries out a simplified definition of Convergent Friends:

people who are engaged in the renewal movement within the Religious Society of Friends, across all the branches of Friends.

It sounds good but what does it mean? Specifically: who isn't for renewal, at least on a theoretical level? There are lots of faithful, smart and loving Friends out there advocating renewal who don't fit my definition of Convergent (which is fine, I don't think the whole RSoF should be Convergent, it's a movement in the river, not a dam).

When Robin coined the term at the start of 2006 it seemed to refer to general trends in the Religious Society of Friends and the larger Christian world, but it was also referring to a specific (online) community that had had a year or two of conversation to shape itself and model trust and accountability. Most importantly we each were going out of our way to engage with Friends from other Quaker traditions and were each called on our own cultural assumptions.

The coined term implied an experience of sort. "Convergent" explicitly references Conservative Friends ("Con-") and the Emergent Church movement ("-vergent"). It seems to me like one needs to look at those two phenomenon and their relation to one's own understanding and experience of Quaker life and community before really understanding what all the fuss has been about. That's happening lots of places and it is not simply a blog phenomenon.

Nowadays I'm noticing a lot of Friends declaring themselves Convergent after reading a blog post or two or attending a workshop. It's becoming the term du jour for Friends who want to differentiate themselves from business-as-usual, Quakerism-as-usual. This fits Robin's simplified definition. But if that's all it is and it becomes all-inclusive for inclusivity's sake, then "Convergent" will drift away away from the roots of the conversation that spawned it and turn into another buzzword for "liberal Quaker." This is starting to happen.

The term "Convergent Friends" is being picked up by Friends outside the dozen or two blogs that spawned it and moving into the wild--that's great, but also means it's definition is becoming a moving target. People are grabbing onto it to sum up their dreams, visions and frustrations but we're almost certainly not meaning the same thing by it. "Convergent Friends" implies that we've all arrived somewhere together. I've often wondered whether we shouldn't be talking about "Converging Friends," a term that implies a parallel set of movements and puts the rather important elephant square on the table: converging toward what? What we mean by convergence depends on our starting point. My attempt at a label was the rather clunky conservative-leaning liberal Friend, which is probably what most of us in the liberal Quaker tradition are meaning by "Convergent."

I started mapping out a liberal plan for Convergent Friends a couple of years before the term was coined and it still summarizes many of my hopes and concerns. The only thing I might add now is a paragraph about how we'll have to work both inside and outside of normal Quaker channels to effect this change (Johan Maurer recently wrote an interesting post that included the wonderful description of "the lovely subversives who ignore structures and communicate on a purely personal basis between the camps via blogs, visitation, and other means" and compared us to SCUBA divers ("ScubaQuake.org" anyone?).

Robin's inclusive definition of "renewal" definitely speaks to something. Informal renewal networks are springing up all over North America. Many branches of Friends are involved. There are themes I'm seeing in lots of these places: a strong youth or next-generation focus; a reliance on the internet; a curiosity about "other" Friends traditions; a desire to get back to roots in the simple ministry of Jesus. Whatever label or labels this new revival might take on is less important than the Spirit behind it.

But is every hope for renewal "Convergent"? I don't think so. At the end of the day the path for us is narrow and is given, not chosen. At the end of day--and beginning and middle--the work is to follow the Holy Spirit's guidance in "real time." Definitions and carefully selected words slough away as mere notions. The newest message is just the oldest message repackaged. Let's not get too caught up in our own hip verbage, lecture invitations and glorious attention that we forget that there there is one, even Christ Jesus who can speak to our condition, that He Himself has come to teach, and that our message is to share the good news he's given us. The Tempter is ready to distract us, to puff us up so we think we are the message, that we own the message, or that the message depends on our flowery words delivered from podiums. We must stay on guard, humbled, low and praying to be kept from the temptations that surround even the most well-meaning renewal attempts. It is our faithfulness to the free gospel ministry that will ultimately determine the fate of our work.

Update from yesterday's post. The new FGC Quakeryouth site is now effusively thanking QuakerQuaker for development of the "quaker.youth" tag and for extensive use of content on the site that was compiled by yours truly.

For the record: everyone that wants to share QuakerQuaker material is warmly encouraged to do so. I really want this to be an open standard and a way for us to easily share content. But please do the courtesy of contacting me first and please make sure that every page that includes materials compiled by QuakerQuaker says so and has a link.

I'm archiving yesterday's post (those wondering what the fuss was about can read it here) but I'll copy a few paragraphs below since they talk about how Quaker institutions have been working cooperatively with QuakerQuaker. I'm happy to add FGC to the list.

QuakerQuaker co-editor C. Wess Daniels and I worked with the staff of Britain Yearly Meeting to cover May's annual sessions and support their official sessions blog (Wess himself wrote for it). BYM helped publicize the QuakerQuaker tagging system ("quaker.britain-ym" in that instance) and we re-wrote the system to pull in their blog.

I'm currently working closely with staff of Friends World Committee for Consultation to cover their upcoming Triennial in Dublin. This has included my programming a custom feed with javascript support so that they can pull the QuakerQuaker material into a special page on the FWCC site itself. I've done this publicity work for Britain Yearly Meeting and FWCC for free, in the interest of sharing Friends' good news with the world.

All this work is more than just whipping up a computer-generated feed. I have a sophisticated series of searches that allows me to scan the internet daily for Quaker posts and I watch what items are being added to the feed (by trouble-makers, spammers or automation) and take out inappropriate links.

If you think of the Quaker blogosphere as a garden, I'm nurturing new plants by finding new bloggers, encouraging them with links, attention and a lot of behind-the-scenes friendly emails. I'm also weeding out the latest spam attacks and bringing human intelligence to a semi-automated process so that the material is focused, relevant and interesting. Computers don't create communities: caring, thoughtful and selfless people do. And it's not just me, it's the half dozen QuakerQuaker co-editors and the extended family of Quaker bloggers who routinely gather together from our separate traditions to swap stories, visions and faith around the metaphorical campfire that is QuakerQuaker.

Go check out Mobtown Blues for a great post called All paths don't lead to the same mountain. that starts off about a talk by Brian McLaren, one of the emergent church's most prominent pastors, and goes on to talk about a recent Quaker outreach at a large East Coast liberal Friends meeting:

I was distressed to hear speaker after speaker extol Quakerism for what it is not: not oppressive, not judgemental, not elitism, not closed-minded, not fundamentalist, not doctrinaire... very few spoke of what makes the faith distinctive or spiritually powerful in its own right.

And then he delivers the punch line:

A couple of my friends, a same-sex couple who had expressed keen interest in exploring Quakerism were so appalled by the self-congratulatory smugness on display at that newcomers' breakfast, by the implicit condemnation of all of those other, "less evolved" faith traditions, that they never came back to the meeting.

He hits on so many true things here: that Quaker smugness, the claim we've transcended human biases, the negatively-stated identity.

Seekers try out a religious tradition because they think there might be some truth in its teachings. We do them a disservice when we meet them at the door with a watered-down gruel. And we do our meetings a disservice, as those seekers who have come looking for a positive Quakerism go elsewhere while the newcomers that do stay come because they liked the refugee religious attitude they were presented with.

The coincidence in all this is that last night Bill Samuel commented on the blog. Bill has been one of the most tireless Quaker outreach voices, most lately with Quakerinfo.com, but a few years ago he left Friends to worship at Cedar Ridge Community Church, an emergent church pastored by?.. Pastored by Brian McLaren. And he wrote that he knew other Friends who had left their meetings to join Cedar Ridge.

McLaren is good at articulating a positive vision of church, something Friends could once do too. I've visited one of Philadelphia's emergent churches a few times, though I'm not quite ready to join Bill as a "post-Quaker." Still, how many important once-Quakers and almost-Quakers have been lost with our fear of self-identity?

Those Quaker Ranters readers who are coming to the FGC Gathering but haven't lost internet access yet might be interested in some of the events the Advancement & Outreach committee is sponsoring over the week. There will be a flyer in the registration packets (all these events will take place in Admin 203). For those not coming, I suspect I'll have some sort of Gathering round-up post at some point after it's all done. I'm also co-hosting a Monday night interest group with LizOpp and Robin: "On Fire! Renewing Quakerism through a Convergence of Friends." For details, see Liz's post or Robin's post.

The FGC Advancement and Outreach committee is sponsoring afternoon events during four days of Gathering. Come share your outreach ideas, learn about FGC and support the growth of Quakerism!

All Friends Welcome, 1:30-3:00

Monday: "What Do Quakers Believe?" Come talk about the range of Quaker beliefs, from Robert Barclay to the present day, and explore what binds us together as Friends. Convened by Deborah Haines.

Wednesday: A special welcome to Friends from Pacific, North Pacific and Intermountain Yearly Meetings. Come talk about the spirit, concerns, and Quaker ways of these three independent yearly meetings.

Thursday: Visitors from Freedom Friends Church will join us to talk about the witness of this unique independent evangelical Friends Church.

Outreach Hours, 3:15-4:15

Sunday: Visibility. Interested in publicizing your meeting and getting the Quaker message out into your community? Friends are invited to come share their stories and questions and pick up a free copy of our "Inreach-Outreach Packet for Small Meetings." Jane Berger will host.

Monday: Isolated Friends & New Worship Groups. Learn about FGC's new service for Friends and seekers who live far from any meeting or worship group. Are you interested in helping to nurture new worship groups? Come find out what resources are available from the FGC Advancement Committee, and share your stories and ideas.

Wednesday: Friends interested in affiliation. FGC is an association of 14 yearly meetings and regional groups and 9 directly affiliated monthly meetings. A&O clerk Deborah Haines will talk about the work of FGC and the benefits of affiliation.

Thursday: Spiritual Hospitality. It's easy to feel isolated even within a local meeting. A&O coordinator Martin Kelley will talk about some strategies to overcome the isolations of age, theology, race, lifestyle, etc. What can meetings do to help these Friends not feel isolated?

I had an interesting opportunity last Thursday. I skipped work to be talk with two Quakerism classes at Philadelphia's William Penn Charter School (thanks for the invite Michael and Thomas!). I was asked to talk about Quaker blogs, of all things. Simple, right? Well, on the previous Tuesday I happened upon this passage from Brian Drayton's new book On Living with a Concern for Gospel Ministry:

I think that your work will have the greatest good effect if you wait to find whether and where the springs of love and divine life connect with this opening before you appear in the work. This is even true when you have had an invitation to come and speak on a topic to a workshop or some other forum. It is wise to be suspicious of what is very easy, draws on your practiced strengths and accomplishments, and can be treated as an everyday transaction. (p. 149).

Good advice. Of course the role of ministry is even more complicated in that I wasn't addressing a Quaker audience: like the majority of Friends schools, few Penn Charter students actually are Quaker. I'm a public school kid, but it from the outside it seems like Friends schools stress the ethos of Quakerism (here's Penn Charter's statement). Again Drayton helped me think beyond normal ideas of proseltyzing and outreach when he talked about "public meetings": "We are also called, I feel to invite others to share Christ directly, not primarily in order to introduce them to Quakerism and bring them into our meetings, but to encourage them to turn to the light and follow it" (p. 147). What I shared with the students was some of the ways my interaction with the Spirit and my faith community shapes my life. When we keep it real, this is a profoundly universalist and welcoming message.

I talked about the personal aspect of blogging: in my opinion we're at our best when we weave our theology with with personal stories and testimonies of specific spiritual experiences. The students reminded me that this is also real world lesson: their greatest excitement and questioning came when we started talking about my father (I used to tell the story of my completely messed-up childhood family life a lot but have been out of the habit lately as it's receded into the past). The students really wanted to understand not just my story but how it's shaped my Quakerism and influenced my coming to Friends. They asked some hard questions and I was stuck having to give them hard answers (in that they were non-sentimental). When we share of ourselves, we present a witness that can reach out to others.

Later on, one of the teachers projected my blogroll on a screen and asked me about the people on it. I started telling stories, relating cool blog posts that had stuck out in my mind. Wow: this is a pretty amazing group, with diversity of ages and Quakerism. Reviewing the list really reminded me of the amazing community that's come together over the last few years.

One interesting little snippet for the Quaker cultural historians out there: Penn Charter was the Gurneyite school back in the day. When I got Michael's email I was initially surprised they even had classes on Quakerism as it's often thought of as one of the least Quaker of the Philadelphia-area Quaker schools. But thinking on it, it made perfect sense: the Gurneyites loved education; they brought Sunday School (sorry, First Day School) into Quakerism, along with Bible study and higher education. Of course the school that bears their legacy would teach Quakerism. Interestingly enough, the historical Orthodox school down the road aways recently approached Penn Charter asking about their Quaker classes; in true Wilburite fashion, they've never bothered trying to teach Quakerism. The official Philadelphia Quaker story is that branches were all fixed up nice and tidy back in 1955 but scratch the surface just about anywhere and you'll find Nineteenth Century attitudes still shaping our institutional culture. It's pretty fascinating really.

In early February I'm leading a young adult workshop up at New York Yearly Meeting's Powell House. I don't have any desire to get into the "spiritual workshop circuit," but I was asked and it seemed like an opportunity to gather some interesting folks to talk about what we hunger for. The workshop is called "Food for Fire: Breaking into the Power of Quakerism" (already regretting the "breaking in" metaphor--shouldn't it be "broken in by?").

I hope that some of the extended Quaker Ranter family will be able to make it out. This could be a kind of Mid-Atlantic/New England gathering of whatever this of informal movement/network is. Because this is a workshop model I am expected to impart knowledge but while I'll come with an worked-out agenda, I'm happy to loosen and/or toss it aside if needed. The workshop description:

Many of the classic themes of Quakerism speak to the condition of a world wracked by consumerism, war, bigotry and environmental disregard. Friends have a history of uniting truth and love and turning it into action. We'll reach into the Quaker attic to dust off gospel order, plain living, traveling ministry, prophetic witness; we'll try them on and see how they fit into our experiences of the living Spirit. There will be plenty of time to share stories in small groups and together. How are our monthly meetings doing recognizing the gifts of ministry and service among younger Friends? How are Friends doing spreading the good news of the Quaker way? There is a great people to be gathered still but how can we enter into the faithfulness required? Jesus came up the fishermen and said "Come, follow me;" what would we do if we got that call? Like any programmed Quaker event the workshop is really an excuse to assemble Friends together in prayer and faithfulness to God. The most important thing we could do this weekend is build friendships: friendships of support, mutual accountability, and peer mentorship. Friends from all branches of Quakerism welcome, as are the newest of seekers.

The price is $180 for the weekend (registration form) but if that's a burden then try to get your meeting to pay--I suspect they'll be happy to see that you're showing an interest in Quakerism. I'll be driving up from South Jersey and will probably be able to pick up folks from Philly & New York. Email me if you have or need a ride from other points and I'll try to connect you with other travelers.

If you're too old or too impatient to wait for Second Month to roll around, pick up Brian Drayton's new book On Living with a Concern for Gospel Ministry and read that instead. Yes, I plugged it five days ago and yes, my paycheck comes from the publisher--but I've now now read the first chapter and it really is that good. Reading it feels like putting that soon-to-be-favorite pop album on the turntable for the first time. Where were you when you first heard Sgt Peppers? (for the YAFs in the audience: yes I'm being silly with the Beatles reference; if you remember first putting that album on a turntable in 1967 then this isn't your workshop!).

Over at the BarclayPress site there are a number of great articles on emergent church from the perspective of Evangelical Friends

A humble giant among modern Friends passed away this weekend: Bill Taber. All of us doing the work of mapping out a "conservative liberal Quakerism" owe a huge debt to Bill. Although others are more qualified to share his biography, I know he taught for many years at Ohio Yearly Meeting (Conservative)'s Olney Friends School and then for many more years at the Pendle Hill Center outside Philadelphia. He and his wife Fran were instumental in the 1998 founding of the Friends Center retreat and conference center on the campus of Olney.

I had the honor of meeting Bill and Fran once, when they came to lead a meeting retreat. But like so many Friends, Bill's strongest influence has been his writings. Four Doors to Meeting for Worship was his introduction to worship. I'll quote from the "About the Author," since it explains the root of much of his work:

This pamphlet's metaphor of the four doors grew out of his awarness of a need for a more contemporary explanation of "what happens" in a Quaker meeting. He feels this lack of insturction in method has become an increasing problem as modern Friends move farther and farther away from the more pervasive Quaker culture which in earlier generations played such a powerful teaching role, allowing both birthright and convinced Friends to learn the nuances and spiritual methodology of Quakerism largely through osmosis. In sharing this essay Bill hopes to help nurture a traveling, teaching, and prophetic ministry which could reach out and touch people into spiritual growth just when they are ready to receive the teaching.

One of the spiritual methodolgy's Bill shared with his students at Pendle Hill was a collection by a old Quaker minister named Samuel Bownas--regular readers of this site know how important Bownas's Descriptions of the Qualifications has been to me. But other books of his have been invalable too: his history of Ohio Yearly Meeting shared the old culture of the yearly meeting with great stories and gentle insight.

Bill Taber might have passed from his earthly body Friday morning but the work he did in the world will continue. May we all have the grace to be as faithful to the Teacher as he was.

Came across a fascinating read today: Anabaptist Hermeneutics: A Summary. When I left college with my philosophy degree I was sick and tired of terms like hermeneutics and while I'm still sceptical, if you can get past the academic-speak of Stuart Murray William's article, you'll be well rewarded.

Here's a couple of new-to-me blogs I've been reading lately.

The Contrarian Quaker's last post was about the Conservative Statement of Faith. He's also post a recent letter to the Friends Journal.

Kwakersaur is a Canadian Friend. He recently wrote about Quaker ecclesiology, citing Avery Dulles' Models of the Church, which is what Elizabeth Cazden uses in her recent pamphlet, Fellowships, Conferences and Associations (my post, pamphlet).

Finally, a warm welcome to Amanda's new blog Of the Best Stuff But Plain. She's part of the extended Quaker Ranter family. Here's just a taste from the first post on her new blog:

It feels a bit daunting to me, and very presumptive of me as a brand new, and yet unlisted Friend, to say that we have to be prepared to defy even the Tribe of our Meeting or the Tribe of Quakers, but I know without a doubt it is true. We might not even have to leave our meeting or our Society to shoulder our cross and follow Jesus beyond the gates, because it is already very apparent to me that both bodies are already efficiently subdivided into many different camps and cliques. Sometimes my conversations with Friends can feel as if I'm rushing extremely civilized fraternities and sororities. I can already feel myself wanting to choose a surname for myself among the different factions. Hicksite? Wilburite? Hmm? We need to be brave enough to stand outside of every one of them. The city to come will be built on new, uncharted land, and the great people to be gathered will meet each other on the journey there, not around the campfire.

On the train this morning I read Elizabeth Cazden's Fellowships, Conferences and Associations: The Limits of the Liberal Quaker Reinvention of Meeting Polity. This 36 page pamphlet is a must-read for all of us Quaker Ranters.

This past week I've been wondering whether the best description of my spiritual state is a "conservative liberal Quaker," i.e., someone in the "liberal" branch of Friends who holds "conservative" values (I mean these terms in their theological sense, as descriptive terms that refer to well-defined historical movements). Is there a small-scale "conservative liberal" movement starting up?

This is a list of testimonies, guides, books and resources on the Christian testimony of plainness, historical and present. It focuses on the traditionalist Quaker understanding of plainness but it's not restricted to Quaker notions: you'll find links and discussions to the related concepts of modest dress and simple dress.

If thou wilt be faithful in following that inward witness that has been so long pleading with thee, thy sins shall all be forgiven and I will be with thee and be thy preserver.
--William Hobbs, quoted in Hamm's Transformation of American Quakerism. (p.3)

Back in the summer of 2002 my wife and I became interested in Quaker traditions of plain dress (here's some idea of how we look these days). Trying to discern the issues for myself, I found very little on the internet, so here's my page with whatever testimonies, tips and links I can find. I'm starting to collect stories:

• My Experiments with Plainness, my own story, Eighth Month 2002
• Plain Dress--Some Reflections by Melynda Huskey, Fourth Month 2004
• Avoiding Plain Dress Designer Clothing by David/MQuadd, Seventh Month 21 2004
• Buying My Personality in a Store by Amanda, Ninth Month 8 2004
• On Dressing Plain from Rob of "Consider the Lillies," Second Month 15, 2005.
• Quaker blogs on Plainness from QuakerQuaker

Literary Plainness

• Friends accomplished in the ministry were often encouraged to write journals of their lives in their later years. These journals had a distinct function: they were to serve as education and witness on how to live a proper Quaker life. As such, they also had a distinct literary form, and writers almost always gave an account of their conversion to plain dress. This usually accompanied a profound convincement experience, wherein the writer felt led to cast aside worldly fashions and vanity. Howard Brinton wrote about some of the literary forms of the classic Quaker Journals.

Books on Plainness, a short bibliography

• The Quaker: A Study in Costume. By Amelia Gummere, 1901 (out of print, generally available used for around $50). As the subtitle suggests, Gummere is critical of the "costumes" of plain dressing Quakers. She argued that Friends needed to cast aside the musty peculiarisms of the past to embrace the coming socialist world of the Twentieth Century. Although unsympatheic, this is the most-frequently referenced book on Quaker plain dress. To get a sense of the turn-of-the-century Quaker embrace of modernity, I recommend Jerry Frost's excellent talk at the 2001 FGC Gathering, "Three Twentieth-Century Revolutions."
• "Why Do They Dress That Way?" By Stephen Scott, Good Books, Intercourse, PA, 1986, 1997, available from Anabaptist Bookstore. A well-written and sympathetic introduction to modern-day religious groups that continue to wear plain dress.
• Quaker Aesthetics. Subtitled "Reflections on a Quaker Ethic in American Design and Consumptions," this is a 2003 collection of essays put together by Emma Jones Lapsansky and Anne E. Verplanck. There's lots of good stuff in here: see Mary Anne Caton's "The Aesthetics of Absence: Quaker Women's Plain Dress in the Delaware Valley, 1790-1900" which does an excellent job correcting some of Gummere's stereotypes. Although I've only had time to skim this, Caton seems to be arguing that Friends' definitions of plainness were more open to interpretation that we commonly assume and that our stereotypes of a Quaker uniform are based in part in a way of colonial re-enacting that began around the turn of the century.
• Meeting House and Couting House: Tolles' book has some reference to plainness on page 126. Have to look into this.

Posts and websites on Plainness

• Discussion thread on Quaker Plainness on QuakerRoots
• Short History of Conservative Friends: Most plain dressing Friends today are part of the Wilburite/Conservative tradition. This online essay does an excellent job showing this branch of Friends and is a good counterpoint to histories that downplay the Wilburite influence in contemporary Quakerism.
• A number of the blogs I list in my guide to Quaker websites frequently deal with issues of plain dress. See also: Quaker Jane.
• Anabaptists.Org and Anabaptistbooks.com. Throughout most of the last 350 years, Friends have been the most visible and well-known plain dressers, but today the Amish, Mennonites and other Anabaptists have most faithfully carried on the tradition. Quakers have a lot to learn from these traditions. These sites are put together by a Conservative Mennonite in Oregon. His wife makes plain dresses, for sale through the bookstore.

Clothing Sources

• My wife has been happy with The King's Daughters and I've heard good reports about PlainlyDress and Vessels of Mercy.
• Men might want to write away for the paper-only Gohn Brothers catalog (105 South Main, Middlebury, IN 46540).
• There are lots of information links at Costume.org's religious costumes link.

Online tutorials

• My own guide to ordering Quaker plain men's clothes from Gohn Brothers.