Helena then beckoned us through an opening in the low wall, into what seemed an empty field.
This plot was meant to be added to the cemetery (since UVA professors keep stubbornly falling short of immortality). But when archaeologists tested the ground, they discovered that it too was full of unmarked, and previously unknown graves.
Oh, and one more thing:
When liberty goes out of a place, it is not the first to
go, nor the second or third to go,
It waits for all the rest to go—it is the last.
When there are no more memories of heroes and
martyrs,
And when all life, and all the souls of men and women
are discharged from any part of the earth,
Then only shall liberty, or the idea of liberty, be dis-
charged from that part of the earth,
And the infidel come into full possession.
A change equally unorganized & unheralded, potentially as momentous at least for us is, I believe, underway in the U. S. liberal Quakerism I discovered in 1965 (after ditching pre-Vatican II Catholicism).
This change does not necessarily involve moving from physical places, but rather from one economic and class location to another.
When I found it, Liberal American Quakerism was a solidly middle class “sub-subculture,” nearly all white, with a heavy academic/educational tinge. (I acronym it “EMCWAQE”–“E” now as in “Ex,” or as vocalized, “EmQuake.”)
I don’t name EmQuake to flagellate anybody (or myself). After all, everybody & every group is conditioned/limited by its surroundings, so let’s just skip the trendy guilt-trips, which don’t fool anybody anyway, except sometimes us.
However, now in my 53nd year in this group, I see more & more of what’s been well-documented by economists/pollsters, etc. on a broader canvas, namely that these segments (the middle class part of EmQuake) are in a steady slide of downward mobility. We are not leaving our economic & class “homes” voluntarily, but like many of those in the Black Migration, being forced out.
The new double issue of Quaker Theology is titled “Quakers & Resistance.” It considers highlights (and some lowlights) of Quaker resistance to oppression, both inside and outside the Society of Friends. For example, it recalls what happened to Lucretia Mott when she showed up in Richmond, Indiana in 1847, at the time when Indiana Yearly … Continue reading Quaker Theology: Highlights of New Double Issue
“Uncertain Resurrection” is an indispensable case study of how badly the best intentions of even highly-talented and dedicated people can go wrong. Its concise, suspenseful narrative shows how an ill-starred crusade that was aimed at advancing peace and justice, took shape in the wake of murder and riot, and marched into a maelstrom of confusion and chaos.
Yet its example has helped keep hope alive.