Philadelphia Yearly Meeting’s Interim Meeting: Getting a horse to drink

September 15, 2010

This past week­end I gave a talk at the Arch Street Meet­ing­house after the Inter­im Meet­ing ses­sions of Phi­ladle­phia Year­ly Meet­ing. Inter­im Meet­ing is the group that meets sort-of month­ly between year­ly meet­ing busi­ness sess­sions. In an ear­li­er blog post I called it “the estab­lish­ment” and I looked for­ward to shar­ing the new life of the blog­ging world and Con­ver­gent Friends with this group. I had been asked by the most excel­lent Stephen Dot­son to talk about “Find­ing Fel­low­ship Between Friends Thru The Inter­net.”

I was curi­ous to return to Inter­im Meet­ing, a group I served on about half a decade ago. As I sat in the meet­ing, I kept see­ing glimpses of issues that I planned to address after­wards in my talk: how to talk afresh about faith; how to pub­li­cize our activ­i­ty and com­mu­ni­cate both among our­selves and with the out­side world; how to engage new and younger mem­bers in our work.

Turns out I did­n’t get the chance. Only half a dozen or so mem­bers of Inter­im Meet­ing stuck around for my pre­sen­ta­tion. No announce­ment was made at the end of ses­sions. None of the senior staff were there and no one from the long table full of clerks, alter­nate clerks and alter­nate alter­nate clerks came. Eleven peo­ple were at the talk (includ­ing some who had­n’t been at Inter­im Meet­ing). The inti­ma­cy was nice but it was hard­ly the “take it to the estabish­ment” kind of event I had imagined.

The talk itself went well, despite or maybe because of its inti­ma­cy. I had asked Seth H (aka Chron­i­cler) along for spir­i­tu­al sup­port and he wrote a nice review on Quak­erQuak­er. Steve T, an old friend of mine from Cen­tral Philly days, took some pic­tures which I’ve includ­ed here. I videoed the event, though it will need some work to tight­en it down to some­thing any­one would want to watch online. The peo­ple who attend­ed want­ed to attend and asked great ques­tions. It was good work­ing with Stephen Dot­son again in the plan­ning. I would wish that more Philadel­phia Friends had more inter­est in these issues but as indi­vid­u­als, all we can do is lead a horse to water. In the end, the year­ly meet­ing is in God’s hands.


Below are obser­va­tions from Inter­im Meet­ing and how the Con­ver­gent Friends move­ment might address some of the issues raised. Let me stress that I offer these in love and in the hope that some hon­est talk might help. I’ve served on Inter­im Meet­ing and have giv­en a lot of time toward PYM over the last twen­ty years. This list was for­ward­ed by email to senior staff and I present them here for oth­ers who might be con­cerned about these dynamics.

 

GENERATIONAL FAIL:

There were about seventy-five peo­ple in the room for Inter­im Meet­ing ses­sions. I was prob­a­bly the third or fourth youngest. By U.S. cen­sus def­i­n­i­tions I’m in my eighth year of mid­dle age, so that’s real­ly sad. That’s two whole gen­er­a­tions that are large­ly miss­ing from PYM lead­er­ship. I know I should­n’t be sur­prised; it’s not a new phe­nom­e­non. But if you had told me twen­ty years ago that I’d be able to walk into Inter­im Meet­ing in 2010 and still be among the youngest, well… Well, frankly I would have uttered a choice epi­thet and kicked the Quak­er dust from my shoes (most of my friends did). I know many Friends bod­ies strug­gle with age diver­si­ty but this is par­tic­u­lar­ly extreme.

WHAT I WANTED TO TELL INTERIM MEETING: About 33% of Quak­erQuak­er’s audi­ence is GenX and 22% are Mil­lenials. If Inter­im Meet­ing were as diverse as Quak­erQuak­er there would have been 16 YAFs (18 – 35 year olds) and 25 Friends 35 and 49 years of age. I would have been about the 29th youngest in the room – mid­dle aged, just where I should be! Quak­erQuak­er has an age diver­si­ty that most East Coast Friends Meet­ings would die for. If you want to know the inter­ests and pas­sions of younger Friends, Quak­er blogs are an excel­lent place to learn. There are some very dif­fer­ent orga­ni­za­tion­al and style dif­fer­ences at play (my post sev­en years ago, a post from Mic­ah Bales this past week).


DECISION-MAKING

 

The first part of the ses­sions was run with what’s called a “Con­sent Agen­da,” a leg­isla­tive mea­sure where mul­ti­ple agen­da items are approved en masse. It rests on the ide­al­is­tic notion that all seventy-five atten­dees has come to ses­sions hav­ing read every­thing in the quarter-inch pack­et mailed to them (I’ll wait till you stop laugh­ing). Inter­im Meet­ing lumped thir­teen items togeth­er in this man­ner. I sus­pect most Friends left the meet­ing hav­ing for­got­ten what they had approved. Most edu­ca­tors would say you have to rein­force read­ing with live inter­ac­tion but we bypassed all of that in the name of efficiency.

WHAT I WANTED TO TELL INTERIM MEETING: Quak­er blogs are won­der­ful­ly rich sources of dis­cus­sion. Com­ments are often more inter­est­ing than the orig­i­nal posts. Many of us have writ­ten first drafts of pub­lished arti­cles on our blogs and then pol­ished them with feed­back received in the com­ments. This kind of com­mu­ni­ca­tion feed­back is pow­er­ful and does­n’t take away from live meeting-time. There’s a ton of pos­si­bil­i­ties for shar­ing infor­ma­tion in a mean­ing­ful way out­side of meetings.


MINUTES OF WITNESS

 

Two “min­utes” (a kind of Quak­er statement/press release) were brought to ses­sions. Both were vet­ted through a lengthy process where they were approved first by month­ly and then quar­ter­ly meet­ings before com­ing before Inter­im Meet­ing. A minute on Afghanistan was nine months old, a response to a troop lev­el announce­ment made last Decem­ber; one against Mar­cel­lus Shale drilling in Penn­syl­va­nia was undat­ed but it’s a top­ic that peaked in main­stream media five months ago. I would have more appre­ci­a­tion of this cum­ber­some process if the min­utes were more “sea­soned” (well-written, with care tak­en in the dis­cern­ment behind them) but there was lit­tle in either that explained how the issue con­nect­ed with Quak­er faith and why we were lift­ing it up now as con­cern. A senior staffer in a small group I was part of lament­ed how the min­utes did­n’t give him much guid­ance as to how he might explain our con­cern with the news media. So here we were, approv­ing two out-of-date, hard-to-communicate state­ments that many IM reps prob­a­bly nev­er read.

WHAT I WANTED TO TELL INTERIM MEETING: Blog­ging gives us prac­tice in talk­ing about spir­i­tu­al­i­ty. Com­menters chal­lenge us when we take rhetor­i­cal short­cuts or make assump­tions or trade on stereo­types. Most Quak­er blog­gers would tell you they’re bet­ter writ­ers now than when they start­ed their blog. Spir­i­tu­al writ­ing is like a mus­cle which needs to be exer­cised. To be blunt­ly hon­est, two or three blog­gers could have got­ten onto Skype, opened a shared Google Doc and ham­mered out bet­ter state­ments in less than an hour. If we’re going to be approv­ing these kinds of thing we need to prac­tice and increase our spir­i­tu­al literacy.


THE ROLE OF COMMITTEES

 

The sec­ond part was Inter­im Meet­ing look­ing at itself. We broke into small groups and ask­ing three ques­tions: “What is the work of Inter­im Meet­ing,” “Are we sat­is­fied with how we do this now?” and “If we were to make changes, what would they be?.” I thought to myself that the rea­son I ever go to events like this is to see dear Friends and to see what sparks of life are hap­pen­ing in the year­ly meet­ing. As our small group went around, and as small groups shared after­wards, I real­ized that many of the peo­ple in the room seemed to agree: we were hun­gry for the all-to-brief moments where the Spir­it broke into the reg­i­ment­ed Quak­er process.

One star­tling tes­ti­mo­ni­al came from a mem­ber of the out­reach com­mit­tee. She explained that her com­mit­tee, like many in PYM, is an admin­is­tra­tive one that’s not sup­posed to do any out­reach itself – it’s all sup­posed to stay very “meta.” They recent­ly decid­ed to have a pic­nic with no busi­ness sched­uled and there found them­selves “going rogue” and talk­ing about out­reach. Her spir­it rose and voice quick­ened as she told us how they spent hours dream­ing up out­reach projects. Of course the out­reach com­mit­tee wants to do out­reach! And with state PYM is in, can we real­ly have a dozen peo­ple sequestered away talk­ing about talk­ing about out­reach. Should­n’t we declare “All hands on deck!” and start doing work? It would have been time well spent to let her share their ideas for the next thir­ty min­utes but of course we had to keep mov­ing. She fin­ished quick­ly and the excite­ment leaked back out of the room.


FOLLOW-UP THOUGHTS AND THE FUTURE OF THE YEARLY MEETING

 

Now I need to stress some things. I had some great one-on-one con­ver­sa­tions in the breaks. A lot of peo­ple were very nice to me and gave me hugs and asked about fam­i­ly. These are a com­mit­ted, hope­ful group of peo­ple. There was a lot of faith in that room! Peo­ple work hard and serve faith­ful­ly. But it feels like we’re trapped by the sys­tem we our­selves cre­at­ed. I want­ed to share the excite­ment and direct­ness of the Quak­er blog­ging world. I want­ed to share the robust­ness of com­mu­ni­ca­tion tech­niques we’re using and the pow­er of dis­trib­uted pub­lish­ing. I want­ed to share the new spir­it of ecu­men­ti­cal­ism and cross-branch work that’s happening.

I’ve been vis­it­ing local Friends Meet­ings that have half the atten­dance they did ten years ago. Some have trou­ble break­ing into the double-digits for Sun­day morn­ing wor­ship and I’m often the youngest in the room, bring­ing the only small kids. I know there are a hand­ful of thriv­ing meet­ings, but I’m wor­ried that most are going to have close their doors in the next ten to twen­ty years.

I had hoped to show how new com­mu­ni­ca­tion struc­tures, the rise of Con­ver­gent Friends and the seek­ers of the Emerg­ing Church move­ment could sig­nal new pos­si­bil­i­ties for Philadel­phia Year­ly Meet­ing. Toward the end of Inter­im Meet­ing, some Friends bemoaned our lack of resources and clerk Thomas Swain remind­ed them that with God there is no lim­i­ta­tion and noth­ing is impos­si­ble. Some of the things I’m see­ing online are the impos­si­ble come to life. Look at Quak­erQuak­er: an unstaffed online mag­a­zine run­ning off of a $50/month bud­get and get­ting 10,000 vis­its a month. It’s not any­thing I’ve done, but this com­mu­ni­ty that God has brought togeth­er and the tech­no­log­i­cal infra­struc­ture that has allowed us to coor­di­nate so eas­i­ly. It’s far from the only neat project out there and there are a lot more on the draw­ing boad. Some year­ly meet­ings are engag­ing with these new pos­si­bilites. But mine appar­ent­ly can’t even stay around for a talk.

Burnt Ubers and Reluctant Ranters

April 18, 2008

Inter­est­ing read­ing today about how our Quak­er struc­tures can choke the Spir­it and hem in our com­mu­ni­ties. Johan M is no stranger to Quak­er insti­tu­tions, but in “Clerk Please” he writes:

But who will see and pro­claim these things to new audi­ences if we are so busy try­ing to sort out our struc­tures, nom­i­na­tion process­es, and inter­per­son­al ani­mosi­ties that we don’t take the time to dis­cern and hon­or leadings?

Susanne K echos some of these themes in her lat­est post, “Quak­erism and Struc­ture”:

One of the key parts of George Fox’s rev­e­la­tion was that reli­gious struc­tures can kill the free move­ment of the Spir­it… My Ffriend R has advo­cat­ed the prac­tice of dis­band­ing the Reli­gious Soci­ety of Friends every 50 years. He believes that the spark of the ini­tial vision and pas­sion of reli­gious groups only sur­vives for about 50 years before devel­op­ing struc­tures start to choke the move­ment of the Spirit.

It’s been about eigh­teen months since I was side­lined from the pro­fes­sion­al Quak­er world (I work for some Quak­ers now, but on a con­tract basis and the rela­tion­ship is much dif­fer­ent). A year or two before this, my month­ly meet­ing melt­ed down and more or less devolved into a wor­ship group and while I’ve found a more active meet­ing to attend, it’s not par­tic­u­lar­ly close and I haven’t joined.

The result of these two changes is that I haven’t sat in a staff meet­ing for over a year; I don’t attend busi­ness meet­ings; I don’t belong to any com­mit­tees; I don’t rep­re­sent any group at con­fer­ences. After years of being what Evan Welkin called an uberQuak­er, I’m an unin­volved slack­er. Bad Mar­tin, right?

Except I’m not unin­volved of course. I feel I’m doing as much now to help peo­ple find and grow into Quak­erism than I did when I was paid to do this. I don’t spend much time with that 2% skim of Quak­er elite who attend all the same con­fer­ences and appoint each oth­er to all the same com­mit­tees, but then cater­ing to their needs was pret­ty high main­te­nance and was nev­er some­thing I thought of as the real mission.

Suzanne talks about the “Sab­bat­i­cal Year” meme, and of course lots of elec­trons fly about the blo­gos­phere about the pos­si­bil­i­ties of the Emerg­ing Church move­ment. There’s a hunger for a dif­fer­ent way of being a Friend. I know one Quak­er who threat­ens to burn down the famous meet­ing­house he wor­ships in because he feels that the build­ing has become an emp­ty icon, a weight of bricks upon the Spir­it (I’ll leave him anony­mous in case some­thing mys­te­ri­ous hap­pens to the meet­ing­house tonight!). How trag­ic would it be, real­ly, if some of insti­tu­tion­al bag­gage was laid down and we had to find oth­er ways to con­firm and sup­port one anoth­er’s ministries?

I love teach­ing Quak­erism, I love help­ing Quak­ers use the inter­net for out­reach and I love reach­ing out to poten­tial Friends with my writ­ing. I’m doing all that with­out com­mit­tees or staff meet­ings. No bud­gets to fight over, no mis­sion state­ments to write.

Half a decade ago now I wrote about the “lost Quak­er gen­er­a­tion,” active and vision­ary Gen X Friends who seemed to be drop­ping out in droves. We’re all keep­ing in bet­ter touch now via Face­book but I haven’t noticed much jump­ing back into the fray. What I have noticed is a phe­nom­e­non where Friends half a gen­er­a­tion old­er are tak­ing on Quak­er respon­si­bil­i­ties only to drop away from active meet­ing involve­ment when their terms ended. 

If we could pull togeth­er all of the dropouts togeth­er and start meet­ings that focused on wor­ship, reli­gious edu­ca­tion and deep-community activ­i­ties, I think we’d see some­thing inter­est­ing. I envy those with less-musty, Gen‑X heavy meet­ings near­by (Robin M show­cased her meet­ing recent­ly). And don’t get me wrong: I also love the old Quak­er ide­al of the strong local Quak­er com­mu­ni­ty and the bonds of the com­mu­ni­ty on the indi­vid­ual, etc., etc. But I don’t see meet­ings like that any­where near­by and the only clear lead­ing I real­ly have is to con­tin­ue this “free­lance” teach­ing, writ­ing and orga­niz­ing. It’s not the sit­u­a­tion I want but it’s the sit­u­a­tion I have and at this point I have to just trust the lead­ings as they come step by step and have faith they’re going some­where. Boy though, I wish I knew where all this was head­ing sometimes!

Christian revival among liberal Friends

August 15, 2007

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”:www.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.

Emerging Church Movement hits New York Times

February 18, 2004

Today’s New York Times has an arti­cle called “Hip New Church­es Pray to a Dif­fer­ent Drum­mer” about post­mod­ern and emer­gent church­es. The arti­cle has some good obser­va­tions and inter­views many of the right peo­ple, but the pre­sen­ta­tion is skewed: there on the front cov­er of the print edi­tion are some New Agey hip­sters hold­ing their ears and hearts in some sort of mock-Medieval prayer, sit­ting in big chairs over the head­line about the “dif­fer­ent drum­mer.” Egads.

The pho­to reminds me of my New York Times moment, when the pho­tog­ra­ph­er insist­ed on a few shots of me hold­ing a gui­tar, which made it onto the “Cyber­Times” cov­er, but the para­graph describ­ing the move­ment is a good, con­cise one:

Called “emerg­ing” or “post­mod­ern” church­es, they are diverse in the­ol­o­gy and method, linked loose­ly by Inter­net sites, Web logs, con­fer­ences and a grow­ing stack of hip-looking paper­backs. Some reli­gious his­to­ri­ans believe the church­es rep­re­sent the next wave of evan­gel­i­cal wor­ship, after the boom in megachurch­es in the 1980’s and 1990’s.

Still, much of the arti­cle talks about the super­fi­cial stuff, what Jor­dan Coop­er calls the “can­dles and cof­fee” super­fi­cial­i­ty of some of a form-only emer­gent church style. There cer­tain­ly is a lot of chaff with the wheat. Julie read the arti­cle and was real­ly turned off to the dumb side of the emer­gent church:

Hon­ey, I just can’t get with it. I empathize some­what, but I’m a tra­di­tion­al­ist, so I can’t say I don’t take just as much offense at “bor­row­ing” Catholic and Ortho­dox spir­i­tu­al prac­tices as I do at the import­ing of the sweat­lodge ripped off from Native Amer­i­cans. I’m not say­ing that all Emerg­ing Church groups do rip off, they’re try­ing to find some­thing legit­i­mate, I can see that. It’s just that they are set­tling for part of the truth with­out look­ing at the whole pic­ture. Lec­tio Div­ina is part of a larg­er Catholic the­ol­o­gy and real­ly should­n’t be divorced from it, etc. I empathize with the unchurched and the unfriend­li­ness of tra­di­tion­al church­es to the com­plete­ly unchurched. I don’t know what the answer is, but this move­ment just strikes me as bizarre. Of course, again, I’m com­ing from a tra­di­tion­al Catholic per­spec­tive here, so “church” to me means some­thing utter­ly dif­fer­ent than to many, espe­cial­ly the unchurched and evan­gel­i­cals, for exam­ple, who see wor­ship as more open and dynam­ic and involv­ing the heart, not so much about form. I guess in the end, it’s just that some of this Emerg­ing Church stuff is just too “cool.” I’m glad that it puts some peo­ple in touch with God, and that’s a good thing. But church should nev­er be too cool or too com­fy or too sen­ti­men­tal. It should chal­lenge too. What I’d like to hear in one of these arti­cles is how these new forms and this new move­ment actu­al­ly chal­lenge peo­ple to com­mit to Christ and to change their lives. Hmmm.

So true, so true. What I’ve won­dered is whether tra­di­tion­al Quak­erism has a thresh­ing func­tion to offer the emergent-church seek­ers: we have the inti­mate meet­ings (part­ly by design, part­ly because our meet­ings are half-empty), the lan­guage of the direct expe­ri­ence with God, the warn­ing against super­fi­cial­i­ty. I can hear Julie laugh­ing at me say­ing this, as Friends have large­ly lost the abil­i­ty to chal­lenge or artic­u­late our faith, which is the oth­er half of the equa­tion. But I’d like to believe we’re due for some gen­er­a­tional renewals our­selves, which might bring us to the right place at the right time to engage with the emer­gent churchers and once more gath­er a new people.

Swinging off the gallows and into the Glory

January 5, 2004

Oh my gosh, TheOoze has an amaz­ing arti­cle on called “Ortho­dox Twenty-Somethings” (a review of “The New Faith­ful” and “The Younger Evan­gel­i­cals”, a great book I’ve rec­om­mend­ed. Read this arti­cle if you want to under­stand why Julie’s at a tra­di­tion­al Catholic Church and why I’m plain dress­ing. This is a bona fide phe­nom­e­non, folks.

None of this is sup­posed to be hap­pen­ing because it’s not the project for which two gen­er­a­tions of Protes­tant and Catholic cler­gy have worked… The push for rel­a­tivist moral teach­ing, “sim­pli­fied” wor­ship, inter­change­able sex roles, and an utter sep­a­ra­tion of pri­vate belief from polit­i­cal expres­sion has come from the pul­pit as read­i­ly as it has been demand­ed by pseudo-intellectual elites. But against all odds, por­tions of a mod­ern Amer­i­can soci­ety, which groans to find itself sec­u­lar­ist, is return­ing in a qui­et rev­o­lu­tion to the fun­da­men­tal truths of the Chris­t­ian religion.

Mean­while, no one should miss Melyn­da Huskey’s won­der­ful rant in the com­ments of my “Beyond Major­i­ty Rule” review. Warn­ing: it skew­ers a beloved Quak­er institution!

Or maybe it was just the gen­er­al whiff of the tomb – a real­ly old tomb, all scent of decay long gone, and noth­ing left but dust and dead air. No Quak­ers here, pal. No George Fox rebuk­ing priests from the next aisle. No Isaac Pen­ning­ton seiz­ing the moment of the Restora­tion to make Quak­ers as unpop­u­lar with the King and Court as they had been with the Pro­tec­tor and the Com­mon­wealth. No Mary Dyer ready to swing off the gal­lows and into Glo­ry for the sake of Light.