New Membership Quotes

Although I never found a church where I felt completely at home again, I made a new home in the world. I renewed my membership in the priesthood of all believers, who may not have as much power as we would like, but whose consolation prize is the freedome to meet God after work, well away from all centers of religious command, wherever God shows up.

She talks about being a Christian as if it’s a gym membership you can sign up for.

The New testament commanded to love each other, pray for each other, encourage each other, admonish each other, greet each other, serve each other, teach each other, accept each other, honor each other, bear each other's burdens, forgive each other, submit to each other, be devoted each other, and many other mutual tasks. This is biblical membership!

Started to go to the gym,” she said. “You know, to work off some of the baby fat. Only I couldn’t find my membership card and a new one was ten bucks. And since a doughnut and coffee was only three bucks, guess who saved seven bucks this morning?

The truth is that the masses grew out of the fragments of a highly atomized society whose competitive structure and concomitant loneliness of the individual had been held in check only through membership in a class. The chief characteristic of the mass man is not brutality and backwardness, but his isolation and lack of normal social relationships. Coming from the class-ridden society of the nation-state, whose cracks had been cemented with nationalistic sentiment, it is only natural that these masses, in the first helplessness of their new experience, have tended toward an especially violent nationalism, to which mass leaders have yielded against their own instincts and purposes for purely demagogic reasons.

At present we are on the outside… the wrong side of the door. We discern the freshness and purity of morning, but they do not make us fresh and pure. We cannot mingle with the pleasures we see. But all the pages of the New Testament are rustling with the rumor that it will not always be so. Someday, God willing, we shall get “in”… We will put on glory… that greater glory of which Nature is only the first sketch. We do not want to merely “see” beauty -- though, God knows, even that is bounty enough. We want something else which can hardly be put into words–to be united with the beauty we see, to pass into it, to receive it into ourselves, to bathe in it, to become part of it.

On May 26th, 2003, Aaron Ralston was hiking, a boulder fell on his right hand, he waited four days, he then amputated his own arm with a pocketknife. On New Year’s Eve, a woman was bungee jumping, the cord broke, she fell into a river and had to swim back to land in crocodile-infested waters with a broken collarbone. Claire Champlin was smashed in the face by a five-pound watermelon being propelled by a slingshot. Mathew Brobst was hit by a javelin. David Striegl was actually punched in the mouth by a kangaroo. The most amazing part of these stories is when asked about the experience they all smiled, shrugged and said “I guess things could’ve been worse.” So go ahead, tell me you’re having a bad day. Tell me about the traffic. Tell me about your boss. Tell me about the job you’ve been trying to quit for the past four years. Tell me the morning is just a townhouse burning to the ground and the snooze button is a fire extinguisher. Tell me the alarm clock stole the keys to your smile, drove it into 7 am and the crash totaled your happiness. Tell me. Tell me how blessed are we to have tragedy so small it can fit on the tips of our tongues. When Evan lost his legs he was speechless. When my cousin was assaulted she didn’t speak for 48 hours. When my uncle was murdered, we had to send out a search party to find my father’s voice. Most people have no idea that tragedy and silence often have the exact same address. When your day is a museum of disappointments, hanging from events that were outside of your control, when you feel like your guardian angel put in his two weeks notice two months ago and just decided not to tell you, when it seems like God is just a babysitter that’s always on the phone, when you get punched in the esophagus by a fistful of life. Remember, every year two million people die of dehydration. So it doesn’t matter if the glass is half full or half empty. There’s water in the cup. Drink it and stop complaining. Muscle is created by lifting things that are designed to weigh us down. When your shoulders are heavy stand up straight and call it exercise. Life is a gym membership with a really complicated cancellation policy. Remember, you will survive, things could be worse, and we are never given anything we can’t handle. When the whole world crumbles, you have to build a new one out of all the pieces that are still here. Remember, you are still here. The human heart beats approximately 4,000 times per hour and each pulse, each throb, each palpitation is a trophy, engraved with the words “You are still alive.” You are still alive. So act like it.

There is a club in this world that you do not join knowingly. One day you are just a member. It is “The life changing events club.” The fee to join the club is hurt beyond belief, payable in full, up front for a lifetime membership. The benefit of the club is a new found perspective on life, and a deep understanding that you may not be happy about your current situation, but you can be happy in your current situation. The only rule to the club is that you cannot tell anyone that you are a member. The club does not provide a directory of its members, but when you look into a member’s eye, you can tell that they too are part of the club. Members are allowed to exchange that brief eye contact that says: “I didn’t know.” Being a member of this club is the last thing that anyone initially wants in their life. Being a member of this club is the best thing that ever happens to a person in their life, and there is not a person in the club that would ever give up their membership. If you really look and know what you are looking for you can spot the clubs members; they are the ones that provide a random act of kindness and do something for someone who can never repay them for what they have done. They are the people spreading joy and optimism and lifting people’s spirits even when their own heart has been broken. I have paid my dues; my lifetime membership arrived today, not by mail, but by a deep inner feeling that I cannot describe. It is the best club that I never wanted to be part of. But I am glad that I am a member.

If we think of belonging only as membership in a club, organization, or church, we miss the point. Belonging is the risk to move beyond the world we know, to venture out on pilgrimage, to accept exile. And it is the risk of being with companions on that journey, God, a spouse, friends, children, mentors, teachers, people who came from the same place we did, people who came from entirely different places, saints and sinners of all sorts, those known to us and those unknown, our secret longings, questions, and fears.

A state is a sovereign political entity like the United Kingdom, Kenya, Panama, or New Zealand, eligible for membership in the United Nations and inclusion on the maps produced by Rand McNally or the National Geographic Society. A nation is a group of people who share—or believe they share—a common culture, ethnic origin, language, historical experience, artifacts, and symbols.

She needed a confessor! Would she find it there, in the world of the artists? All over the world they had their meeting places, their affiliations, their rules of membership, their kingdoms, their chiefs, their secret channels of communication. They established common beliefs in certain painters, certain musicians, certain writers. They were the misplaced persons too, unwanted at home usually, or repudiated by their families. But they established new families, their own religions, their own doctors, their own communities.

By holding an annual drag ball on Thanksgiving, gay men both built on the day's tradition of masquerade and expanded the inversion it implied. On a day that celebrated the family, they assembled to celebrate their membership in a gay family.

But when I roamed New York City, knowing so much and capable of speaking so nicely, and yet so lonely, and often hungry and cold, I learned the joke at the core of American self-improvement: knowledge was so much junk to be processed one way or another at great universities. The real treasure the great universities offered was a lifelong membership in a respected artificial extended family.

The gospel by which individuals come to personal faith, and so to that radical transformation of life spoken of so often in the new Testament, is the personalizing of the larger challenge just mentioned: the call to every child, woman, and man to submit in faith to the lordship of the crucified and risen Jesus and so to become, through baptism and membership in the body of Christ, a living, breathing anticipation of the final new creation itself

Let the Christian world forget or depart from this true gospel salvation; let anything else be trusted but the cross of Christ and the Spirit of Christ; and then, though churches and preachers and prayers and sacraments are everywhere in plenty, nothing can come of them but a Christian kingdom of pagan vices, along with a mouth-professed belief in the Apostles’ Creed and the communion of saints. To this sad truth all Christendom both at home and abroad bears full witness. Who need be told that no corruption or depravity of human nature, no kind of pride, wrath, envy, malice, and self-love; no sort of hypocrisy, falseness, cursing, gossip, perjury, and cheating; no wantonness of lust in every kind of debauchery, foolish jesting, and worldly entertainment, is any less common all over Christendom, both popish and Protestant, than towns and villages. What vanity, then, to count progress in terms of numbers of new and lofty cathedrals, chapels, sanctuaries, mission stations, and multiplied new membership lists, when there is no change in this undeniable departure of men’s hearts from the living God. Yea, let the whole world be converted to Christianity of this kind, and let every citizen be a member of some Protestant or Catholic church and mouth the creed every Lord’s day; and no more would have been accomplished toward bringing the kingdom of God among men than if they had all joined this or that philosophical society or social fraternity.

Goddamn golf shirts and gym memberships and fake muscles and tans and cell phones and new cars. Trevor didn't care about any of that garbage. All he wanted was a garden. Isn't that funny?

It was characteristic of the rise of the Nazi movement in Germany and of the Communist movements in Europe after 1930 that they recruited their members from this mass of apparently indifferent people whom all other parties had given up as too apathetic or too stupid for their attention. The result was that the majority of their membership consisted of people who never before had appeared on the political scene. This permitted the introduction of entirely new methods into political propaganda, and indifference to the arguments of political opponents; these movements not only placed themselves outside and against the party system as a whole, they found a membership that had never been reached, never been "spoiled" by the party system. Therefore they did not need to refute opposing arguments and consistently preferred methods which ended in death rather than persuasion, which spelled terror rather than conviction. They presented disagreements as invariably originating in deep natural, social, or psychological sources beyond the control of the individual and therefore beyond the power of reason. This would have been a shortcoming only if they had sincerely entered into competition with other parties; it was not if they were sure of dealing with people who had reason to be equally hostile to all parties.

By the age of twelve, he was using the family typewriter to correspond with a number of well-known local geologists about the rock formations he had studied in Central Park. Not aware of his youth, one of these correspondents nominated Robert for membership in the New York Mineralogical Club, and soon thereafter a letter arrived inviting him to deliver a lecture before the club. Dreading the thought of having to talk to an audience of adults, Robert begged his father to explain that they had invited a twelve-year-old. Greatly amused, Julius encouraged his son to accept this honor. On the designated evening, Robert showed up at the club with his parents, who proudly introduced their son as “J. Robert Oppenheimer.” The startled audience of geologists and amateur rock collectors burst out laughing when he stepped up to the podium; a wooden box had to be found for him to stand on so that the audience could see more than the shock of his wiry black hair sticking up above the lectern. Shy and awkward, Robert nevertheless read his prepared remarks and was given a hearty round of applause. Julius

If you want to have Christ-like character, then you just develop the habits that Christ had,” one of Saddleback’s course manuals reads. “All of us are simply a bundle of habits….Our goal is to help you replace some bad habits with some good habits that will help you grow in Christ’s likeness.” Every Saddleback member is asked to sign a “maturity covenant card” promising to adhere to three habits: daily quiet time for reflection and prayer, tithing 10 percent of their income, and membership in a small group. Giving everyone new habits has become a focus of the church. “Once we do that, the responsibility for spiritual growth is no longer with me, it’s with you. We’ve given you a recipe,” Warren told me. “We don’t have to guide you, because you’re guiding yourself. These habits become a new self-identity, and, at that point, we just need to support you and get out of your way.

I do not go to church. I don’t go to Christian church or Jew church or any other church. I don’t go to church at all. Not ever. A perfect Sunday for me is spent drinking green tea while reading the Sunday New York Times. Yikes! Why don’t I just turn in my Al-Qaeda membership form and call it a day? As if that wasn’t bad enough, not only do I not go to church: I don’t believe in God. How can I say the Pledge of Allegiance if I don’t believe in God? How can I spend our American currency which pledges “In God We Trust?” How can I swear to tell the truth, the whole truth, so help me God? Answer: I can’t. It’s a real problem. Don’t get me wrong – I’d like to believe in God. I wish I did, especially if He was the kind of God that thought America was #1. But I don’t, which to many people is the same as not believing in America. Up until recently, I thought those people were lunatics.

Superusers …   1. Check in frequently and consistently—not just once a year for an intense engagement.   2. Create content that others can access.   3. “Police” the community and ensure that cultural norms that strengthen the group are enforced.   4. Have a two-way relationship with the organization itself—providing feedback and suggestions.   5. Demonstrate genuine desire to help other members.   6. Attract new members.   7. Aid in the onboarding of new members.

None of his books had prepared him for his new insight. “The People” did not mean all those who speak your language, nor yet the chosen few branded with the fiery mark of genius. Neither birth nor the labor of your hands nor the privileges of education admit you to membership of the People. Only your soul can do that. And each of us fashions his soul himself, year in and year out. You must strive to temper and to cut and polish your soul so as to become a human being. And hence a humble component of your people. A man with such a soul cannot as a rule expect to prosper, to go far in his career, to get rich. Which is why for the most part “the People” is not to be found at the higher levels of society.

Maybe today some people see opposition between, on the one hand, a seemingly barren, old, institutional church, cut off from the world, looking after buildings, and worried about membership and attendance, and on the other hand, new communities, filled with life, enthusiasm, risk, openness and welcome, concerned about the big issues of the world - injustice, torture, peace, disarmament, ecology, a better distribution of wealth, the liberation of women, drug addiction, AIDS, people with handicaps, etc. . . . But we know that every community, with time, risks closing in on itself and becoming an empty institution governed by laws. The new communities of today can become the closed up, barren institutions of tomorrow.

I was to grow used to hearing, around New York, the annoying way in which people would say: 'Edward Said, such a suave and articulate and witty man,' with the unspoken suffix 'for a Palestinian.' It irritated him, too, naturally enough, but in my private opinion it strengthened him in his determination to be an ambassador or spokesman for those who lived in camps or under occupation (or both). He almost overdid the ambassadorial aspect if you ask me, being always just too faultlessly dressed and spiffily turned out. Fools often contrasted this attention to his tenue with his membership of the Palestine National Council, the then-parliament-in-exile of the people without a land. In fact, his taking part in this rather shambolic assembly was a kind of noblesse oblige: an assurance to his landsmen (and also to himself) that he had not allowed and never would allow himself to forget their plight. The downside of this noblesse was only to strike me much later on.

The next time you drive into a Walmart parking lot, pause for a second to note that this Walmart—like the more than five thousand other Walmarts across the country—costs taxpayers about $1 million in direct subsidies to the employees who don’t earn enough money to pay for an apartment, buy food, or get even the most basic health care for their children. In total, Walmart benefits from more than $7 billion in subsidies each year from taxpayers like you. Those “low, low prices” are made possible by low, low wages—and by the taxes you pay to keep those workers alive on their low, low pay. As I said earlier, I don’t think that anyone who works full-time should live in poverty. I also don’t think that bazillion-dollar companies like Walmart ought to funnel profits to shareholders while paying such low wages that taxpayers must pick up the ticket for their employees’ food, shelter, and medical care. I listen to right-wing loudmouths sound off about what an outrage welfare is and I think, “Yeah, it stinks that Walmart has been sucking up so much government assistance for so long.” But somehow I suspect that these guys aren’t talking about Walmart the Welfare Queen. Walmart isn’t alone. Every year, employers like retailers and fast-food outlets pay wages that are so low that the rest of America ponies up a collective $153 billion to subsidize their workers. That’s $153 billion every year. Anyone want to guess what we could do with that mountain of money? We could make every public college tuition-free and pay for preschool for every child—and still have tens of billions left over. We could almost double the amount we spend on services for veterans, such as disability, long-term care, and ending homelessness. We could double all federal research and development—everything: medical, scientific, engineering, climate science, behavioral health, chemistry, brain mapping, drug addiction, even defense research. Or we could more than double federal spending on transportation and water infrastructure—roads, bridges, airports, mass transit, dams and levees, water treatment plants, safe new water pipes. Yeah, the point I’m making is blindingly obvious. America could do a lot with the money taxpayers spend to keep afloat people who are working full-time but whose employers don’t pay a living wage. Of course, giant corporations know they have a sweet deal—and they plan to keep it, thank you very much. They have deployed armies of lobbyists and lawyers to fight off any efforts to give workers a chance to organize or fight for a higher wage. Giant corporations have used their mouthpiece, the national Chamber of Commerce, to oppose any increase in the minimum wage, calling it a “distraction” and a “cynical effort” to increase union membership. Lobbyists grow rich making sure that people like Gina don’t get paid more. The

What is surprising, and frightening, is that even membership in secular groups may nourish conformist processes in the brain to the point that they spill into the realm of the sacred, in effect, making people more dogmatic about their values than they might have been on their own.

the parts of the brain corresponding to the limbic system (thought to respond only to more visceral, immediate rewards) were activated only when the decision involved comparing a reward today with one in the future. In contrast, the lateral prefrontal cortex (a more “calculating” part of the brain) responded with a similar intensity to all decisions, regardless of the timing of the options. Brains that work like this would produce a lot of failed good intentions. And indeed, we do see a lot of those, from New Year’s resolutions to gym memberships that lie unused.

These days, there are so few pure country people left on the concession roads that we may be in need of a new category of membership, much as sons and daughters of veterans are now allowed to join the Legion. A few simple questions could be asked, a small fee paid and (assuming that the answers are correct) you could be granted the status of an "almost local." Here are some of the questions you might be asked: Do you have just one suit for weddings and funerals? Do you save plastic buckets? Do you leave your car doors unlocked at all times? Do you have an inside dog and an outside dog? Has your outside dog never been to town? When you pass a neighbour in the car, do you wave from the elbow or do you merely raise one finger from the steering wheel? Do you have trouble keeping the car or truck going in a straight line because you are looking at crops or livestock? Do you sometimes find yourself sitting in the car in the middle of a dirt road chatting with a neighbour out the window while other cars take the ditch to get around you? Can you tell whose tractor is going by without looking out the window? Can people recognize you from three hundred yards away by the way you walk or the tilt of your hat? If somebody honks their horn at you, do you automatically smile and wave? Do most of your conversations open with some observation about the weather? Is your most important news source the store in the village? Have you had surgery in the local hospital? If you hear about a death or a fire in the community, does the woman in your house immediately start making sandwiches or a cake? Do you sometimes find yourself referring to a farm in the neighbourhood by the name of someone who owned it more than twenty-five years ago? If you answered yes to all of the above questions, consider it official: you are a local.

Under Coolidge, the federal debt fell. Under Coolidge, the top income tax rate came down by half, to 25 percent. Under Coolidge, the federal budget was always in surplus. Under Coolidge, unemployment was 5 percent or even 3 percent. Under Coolidge, Americans wired their homes for electricity and bought their first cars or household appliances on credit. Under Coolidge, the economy grew strongly, even as the federal government shrank. Under Coolidge, the rates of patent applications and patents granted increased dramatically. Under Coolidge, there came no federal antilynching law, but lynchings themselves became less frequent and Ku Klux Klan membership dropped by millions. Under Coolidge, a man from a town without a railroad station, Americans moved from the road into the air. Under Coolidge, religious faith found its modern context: the first great White House Christmas tree was lit, an ingenious use for the new technology, electricity. Under Coolidge, the number of local telephone calls went up by a quarter. In Silent Cal’s time, Americans learned to chatter. Under Coolidge, wages rose and interest rates came down so that the poor might borrow more easily. Under Coolidge, the rich came to pay a greater share of the income tax.

Our vote for President of the United States (for those of you who are Americans) is important. We are held accountable, as we’ll discuss, for the discharge of our ruling responsibilities in this life. But our vote for President is less important than our vote to receive new members for baptism into our churches. A President is term-limited and, for that matter, so is the United States (and every other nation). The reception of members into the church, however, marks out the future kings and queens of the universe. Our church membership rolls say to the people on them, and to the outside world, “These are those we believe will inherit the universe, as joint-heirs with Christ.” That’s a matter of priority of each, not a pullback from either.

By the age of twelve, he was using the family typewriter to correspond with a number of well-known local geologists about the rock formations he had studied in Central Park. Not aware of his youth, one of these correspondents nominated Robert for membership in the New York Mineralogical Club, and soon thereafter a letter arrived inviting him to deliver a lecture before the club.

On a dangerous seacoast where shipwrecks often occur, there was once a crude little life-saving station. The building was just a hut, and there was only one boat. But the few devoted members kept a constant watch over the sea, and with no thought for themselves went out day and night tirelessly searching for the lost. Some of those who were saved, and various others in the surrounding area, wanted to become associated with the station and give their time and money and effort for the support of its work. New boats were bought and new crews trained. The little life-saving station grew. Some of the members of the life-saving were unhappy that the building was so crude and poorly equipped. They felt that a more comfortable place should be provided as the first refuge of those saved from the sea. They replaced the emergency cots with beds and put better furniture in the enlarged building. Now the life-saving station became a popular gathering place for its members, and they decorated it as sort of a club. Fewer members were now interested in going to sea on life-saving missions, so they hired lifeboat crews to do this work. The life-saving motif still prevailed in this club`s decoration, and there was a liturgical lifeboat in the room where the club initiations were held. About this time a large ship was wrecked off the coast, and the hired crews brought in boatloads of cold, wet and half-drowned people. They were dirty and sick and some had black skin and some had yellow skin. The beautiful new club was in chaos. So the property committee immediately had a shower house built outside the club where victims of shipwrecks could be cleaned up before coming inside. At the next meeting, there was a split in the club membership. Most of the members wanted to stop the club`s life-saving activities as being unpleasant and a hindrance to the normal social life of the club. Some members insisted upon life-saving as their primary purpose and pointed out that they were still called a life-saving station. But they were finally voted down and told that if they wanted to save lives of all the various kinds of people who were shipwrecked in those waters, they could begin their own life-saving station down the coast. So they did just that. As the years went by, the new station experienced the same changes that had occurred in the old. It evolved into a club, and yet another `spin-off` life saving station was founded. History continued to repeat itself, and if you visit the sea coast today, you will find a number of exclusive clubs along the shore. Shipwrecks are frequent in those waters, but most of the people drown.

Theirs was one of the first cases with a real operational connection to the internet. The internet pervades human existence so thoroughly now that it can be hard to remember how recently life was mainly analog. When was the point of no return? Maybe around 2006. In July of that year, a microblogging platform called Twitter debuted for the public. In September, Facebook launched a new feature called “News Feed” and opened membership to all comers, where before you had to be part of a college or school network to join. In 2006, YouTube was barely a year old. The first iPhones didn’t go on sale until 2007.

He further explained, “We started a project to see if we could get better at suggesting groups that will be meaningful to you. We started building artificial intelligence to do this. And it works. In the first six months, we helped 50% more people join meaningful communities.” His ultimate goal is “to help 1 billion people join meaningful communities….If we can do this, it will not only turn around the whole decline in community membership we’ve seen for decades, it will start to strengthen our social fabric and bring the world closer together.” This is such an important goal that Zuckerberg vowed “to change Facebook’s whole mission to take this on.”3 Zuckerberg is certainly correct in lamenting the breakdown of human communities. Yet several months after Zuckerberg made this vow, and just as this book was going to print, the Cambridge Analytica scandal revealed that data entrusted to Facebook was harvested by third parties and used to manipulate elections around the world. This made a mockery of Zuckerberg’s lofty promises, and shattered public trust in Facebook. One can only hope that before undertaking the building of new human communities, Facebook first commits itself to protecting the privacy and security of existing communities.

We renew our driver’s licenses, our professional certifications, gym memberships, passports, and magazine subscriptions. We do these things to keep privileges and jobs, to keep fit, experience new places, and to stay current with society. But what about our minds? The battlefield that houses so many of our thoughts is in need of constant renewal. To renew our minds means to put off our own thoughts, and replace them with God’s thoughts. We throw out our old and expired way of thinking and take on God’s way of thinking. Based on Proverbs 23:7, our thoughts are so important that they determine who we become. Who will you be and how will you live?

Hard military power will remain crucial, but if its use is perceived as unjust, such as at Abu Ghraib or Guantánamo, then hard power undercuts the soft power needed to win the minds of mainstream Muslims and creates more new terrorists than are destroyed. For example, a leading terrorism expert concludes that anti-Americanism was exacerbated by the war in Iraq and the U.S. failure to tailor strategies for key countries. International jihadist groups increased their membership and carried out twice as many attacks in the three years after 2001 as before it.38 Similarly, the former head of Britain’s MI5 intelligence service told the commission investigating the origins of the Iraq War that the war had increased, rather than decreased, terrorists’ success at recruitment.

Johnson affirmed that during the period of his membership in the Communist Party there was never any deviation from the basic antireligious line. There was, however, a change in what he called “the tactical application of the Communist Party’s antireligious policy.” This tactical change was made in 1932 at a meeting he attended of the national committee of the Communist Party in New York, “at which time Earl Browder made a speech to the committee in which he said that our aim should be to draw the religious element into the movement before we convinced them to become atheists. In other words, to reverse the old policy of convincing the worker and farmer to become an atheist before he became active in the Communist Party movement. As Browder put it, that old policy was like putting the cart before the horse.

For society, the interesting outcome of this situation is that progress seldom occurs through the abrupt expulsion by a group of its old ideas in favor of new ideas, but rather through the rearrangement of the thought of the individuals in these groups with respect to each other and with respect to the entire membership of society. It is precisely this interlapping of groups—the variety, the inconsistency of the average man’s mental, social and psychological commitments which makes possible the gradual change from one state of affairs or from one state of mind to another. Few people are life members of one group and of one group only. The ordinary person is a very temporary member of a great number of groups. This is one of the most powerful forces making for progress in society because it makes for receptivity and open-mindedness.

There is a time in every man’s education when he arrives at the conviction that envy is ignorance; that imitation is suicide; that he must take himself for better, for worse, as his portion; that though the wide universe is full of good, no kernel of nourishing corn can come to him but through his toil bestowed on that plot of ground which is given to him to till. The power which resides in him is new in nature, and none but he knows what that is which he can do, nor does he know until he has tried. Emmett recognized immediately that this passage from Emerson represented two things at once. First, it was an excuse. It was an explication of why, against all good sense, his father had left behind the houses and paintings, the memberships in clubs and societies in order to come to Nebraska and till the soil. Emmett’s father offered this page from Emerson as evidence—as if it were a divine decree—that he had had no choice.

What is fascinating is that it’s at this juncture, after the end of the last ice age, that wars first break out. Just as we started settling down in one place, archaeological research has determined, we built the first military fortifications. This is also when the first cave paintings appeared that depict archers going at each other, and legions of skeletons from around this time have been found to bear clear traces of violent injury.25 How did it come to this? Scholars think there were at least two causes. One, we now had belongings to fight over, starting with land. And two, settled life made us more distrustful of strangers. Foraging nomads had a fairly laid-back membership policy: you crossed paths with new people all the time and could easily join up with another group.26 Villagers, on the other hand, grew more focused on their own communities and their own possessions. Homo puppy went from cosmopolitan to xenophobe.

In the gospel of Matthew, the ninety-nine sheep are left behind by the shepherd to seek the one that is missing. This narrative undermines the majority perspective. None are truly free until all are free. The majority is unwhole until the minority finds its place in the circle. We see this concern for "all" again in 2 Peter 3:9:"The Lord...is patient with you, not wanting any to perish but all to come to repentance." Theologian James Alison highlights this passage in 2 Peter as indicative of the apostles' dawning realization that the kingdom Jesus reveals is finally non-sacrificial. The New Testament undoes majority reasoning with a glimplse of universal love--a love that cannot be contained, begetting a beloved community opening ever outward. In the mind of God, which holds all things, there is only this all. The membership of the community opens out into infinity: What of the stranger, the enemy, the orphan? What of the trees, the rivers, the plankton? Who is now my neighbour?

I am concerned that the ladies are ill-treated." "The ladies who frequent the Fallen Angel are not ill-treated." Her brows knit together. "How do you know?" "Because they are under my protection." She froze. "They are?" He was suddenly warm. "They are. We do all we can to ensure that they are well treated and well paid while under our roof. If they are manhandled, they call for one of the security detail. They file a complaint with me. And if I discover a member is mistreating ladies beneath this roof, his membership is revoked." She paused for a long moment, considering the words, and finally said, "I have a passion for horticulture." He wasn't certain how plants had anything to do with prostitutes, but he knew better than to interrupt. She continued, the words quick and forthright, as though they entirely made sense. "I've made a rather remarkable discovery recently," she said, and his attention lingered on the breathlessness of the words. On the way her mouth curved in a small, private smile. She was proud of herself, and he found- even before she admitted her finding- that he was proud of her. Odd, that. "It is possible to take a piece of one rosebush and affix it to another. And when the process is completed properly... say, a white piece on a red bush... an entirely new rose grows..." She paused, and the rest of the words rushed out, as though she were almost afraid of them. "A pink one." Cross did not know much about horticulture, but he knew enough about scientific study to know that the finding would be groundbreaking. "How did you-" She raised a hand to stop the question. "I'll happily show you. It's very exciting. But that's not the point." He waited for her to arrive at the point in question. She did. "The career... it is not their choice. They're not red or white anymore. They're pink. And you're why." Somehow, it made sense that she compared the ladies of the Angel to this experiment in roses. Somehow, this woman's strange, wonderful brain worked in a way that he completely understood.

I think that today young people come toward marriage as growing, searching men and women; and suddenly marriage and parenthood is represented as a stoppage of all that. I mean, young married people become members of a social community, and come under the authority of a political community. Once children come, even some of our more radical youth feel themselves no longer so free to protest various wrongs - because they need work and on their children's account feel more dependent on, more vulnerable to, the power of a town or city or county. They are expected to join with other consumers. They are expected to prepare the next generation for the next wars and for an expansion of the same, the very same community... I think the Church as I have experienced it during, let's say, thirty years of membership in my order, the Church is speaking less and less to the realities before us. Just one instance is the Church's failure to face and deal with the social and political difficulties of believers. And then when one moves out to another scene, as I have been doing, and meets the people of very mixed religious and ethnic backgrounds, one sees how tragically unresponsive the Church has been - because it has not heard and been moved by the ethical struggles of people on the 'outside,' yet maybe nearer to Christ's own struggle. More and more I see the need for flexibility in the Church. And I feel that one's responsibility to the Church can no longer be expressed by the priest's or parishioner's traditional compliance before powerful and sometimes corrupt 'authority.' I would like to see the resources of the Church brought to bear upon the realities that the Church alone cannot deal with - though it can shed certain light upon many troublesome issues. It is such matters I am discussing now with the families I stay with. I hope we can come upon something new, which will help us in the very real and new situations we are facing, I hope there is a spiritual breakthrough of sorts awaiting us, so that we can learn to live together in a new and stronger and less 'adjusted' way - 'adjusted' to the forces in America which plunder other countries and our own country as well.

If there was any politician in America who reflected the Cold War and what it did to the country, it was Richard Nixon—the man and the era were made for each other. The anger and resentment that were a critical part of his temperament were not unlike the tensions running through the nation as its new anxieties grew. He himself seized on the anti-Communist issue earlier and more tenaciously than any other centrist politician in the country. In fact that was why he had been put on the ticket in the first place. His first congressional race in 1946, against a pleasant liberal incumbent named Jerry Voorhis, was marked by red-baiting so savage that it took Voorhis completely by surprise. Upon getting elected, Nixon wasted no time in asking for membership in the House Un-American Activities Committee. He was the committee member who first spotted the contradictions in Hiss’s seemingly impeccable case; in later years he was inclined to think of the case as one of his greatest victories, in which he had challenged and defeated a man who was not what he seemed, and represented the hated Eastern establishment.

Maastricht had three significant side-effects. One of them was the unforeseen boost it gave to NATO. Under the restrictive terms of the Treaty it was clear (as the French at least had intended) that the newly liberated countries of eastern Europe could not possibly join the European Union in the immediate future—neither their fragile legal and financial institutions nor their convalescent economies were remotely capable of operating under the strict fiscal and other regulations the Union’s members had now imposed upon all present and future signatories. Instead, it was suggested in the corridors of Brussels that Poland, Hungary and their neighbours might be offered early membership of NATO as a sort of compensation: an interim prize. The symbolic value of extending NATO in this way was obviously considerable, which is why it was immediately welcomed in the new candidate member-states. The practical benefits were less obvious (unlike the damage to relations with Moscow which was real and immediate). But because Washington had reasons of its own for favouring the expansion of the North Atlantic Defense community, a first group of central European nations was duly admitted to NATO a few years later.

In the winter of 18077, thirteen like-minded souls in London got together at the Freemasons Tavern at Long Acre, in Covent Garden, to form a dining club to be called the Geological Society. The idea was to meet once a month to swap geological notions over a glass or two of Madeira and a convivial dinner. The price of the meal was set at a deliberately hefty 15 shillings to discourage those whose qualifications were merely cerebral. It soon became apparent, however, that there was a demand for something more properly institutional, with a permanent headquarters, where people could gather to share and discuss new findings. In barely a decade membership grew to 400 – still all gentlemen, of course – and the Geological was threatening to eclipse the Royal as the premier scientific society in the country. The members met twice a month from November until June8, when virtually all of them went off to spend the summer doing fieldwork. These weren’t people with a pecuniary interest in minerals, you understand, or even academics for the most part, but simply gentlemen with the wealth and time to indulge a hobby at a more or less professional level. By 1830 there were 745 of them, and the world would never see the like again. It is hard to imagine now, but geology excited the nineteenth century – positively gripped it – in a way that no science ever had before or would again.

Nietzsche is a favourite, since he made the point explicitly: ‘There are no truths,’ he wrote, ‘only interpretations.’ Either what Nietzsche said is true – in which case it is not true, since there are no truths – or it is false. But it is only from the standpoint of the Enlightenment that this response seems like a refutation. The new curriculum is in the business of marginalizing refutation, just as it marginalizes truth. This explains the appeal of those recent thinkers – Michel Foucault, Jacques Derrida and Richard Rorty – who owe their intellectual eminence not to their arguments but to their role in giving authority to the rejection of authority, and to their absolute commitment to the impossibility of absolute commitments. In each of them you find the view that truth, objectivity, value or meaning are chimerical, and that all we can have, and all we need to have, is the warm security of our own opinion.1 Hence it is in vain to argue against the new authorities. No argument, however rational, can counter the massive ‘will to believe’ that captures their normal readers. After all, a rational argument assumes precisely what they ‘put in question’ – namely, the possibility of rational argument. Each of them owes his reputation to a kind of religious faith: faith in the relativity of all opinions, including this one. For this is the faith on which a new form of membership is founded – a first-person plural of denial.

For what is worth: Slazinger claims to have learned from history that most people cannot open their minds to new ideas unless a mind-opening team with a peculiar membership goes to work on them. Otherwise, life will go on exactly as before, no matter how painful, unrealistic, unjust, ludicrous, or downright dumb that life may be. The team must consist of three sorts of specialists, he says. Otherwise, the revolution, whether in politics or the arts or the sciences or whatever, is sure to fail. The rarest of these specialists, he says, is an authentic person, capable of having seemingly good ideas not in general circulation. „Such a person, working alone“, he says, „is invariably ignored as a lunatic.“ The second sort of specialist is a lot easier to find: a highly intelligent citizen in good standing in his or her community, who understands and admires the fresh ideas, and who testifies that the first specialist is far from mad. „A person like that working alone“, he says, „can only yearn out loud for changes, but fail to say what their shapes should be“. The third sort of specialist is a person who can explain anything, no matter how complicated, to the satisfaction of most people, no matter how stupid or pig-headed they may be. „He will say almost anything in order to be interesting and exciting,“ says Slazinger. „Working alone, depending solely on his own shallow ideas, he would be regarded as being as full of shit as a Christmas turkey.

I suggest that it is simply not possible for a modern Christian, even a fundamentalist, to believe the cosmos to have the exact physical structure that biblical authors believed it to have. By this I mean that it is not really possible, short of severe self-delusion, to believe that the earth is flat, that the sky is not a solid dome beyond the stars with waters of chaos above it, that beneath the ground is the world of the dead, that heaven is literally up, and that the stars are divine beings. I know that many Christians claim that the Bible is scientifically accurate on all matters on which it touches and that they are prepared to reject the findings of mainstream science to hold onto a seven-day creation that took place six to ten tousand years ago, but, as we have seen, this does not go nearly far enough. If fundamentalists really were to have the courage of their convictions then we would see membership of the Flat Earth Society boosted significantly. What happens instead is that this is a bridge too far, even for hard-line fundamentalists, and biblical texts are thus reinterpreted to fit with modern cosmology. For instance, Isaiah's phrase "the circle of the earth" (Isa 40:22) is taken as proof that the Bible authors actually believed in a planetary globe - proof, we are told, of its inerrancy. However, in this tour we have seen that such interpretations are implausible. So I really do not think we can inhabit the biblical cosmos in the same way that ancient Israelites or Second Temple Jews (including the authors of the New Testament) did. The world can never feel the same again after Copernicus. The cosmology of the Bible is ancient and we are not; it's as simple as that.

Although the military may have contributed to hazing in all fraternities, BGF hazing seems to have become the most physically intense variation of the practice. The first of the 241 WGFcases Nuwer reported occurred in 1873 at Cornell University (Ithaca, New York). The first military case was the 1900 case cited involving MacArthur. The first BGF cases do not appear until 1977. Glaringly, between 1977 and 1990, BGFs are cited for the same number of hazing cases as military academies are in a ninety-year span. Furthermore, only 23 percent of the reported military cases involved physical abuse. In contrast, almost 94 percent of the black cases involved physical abuse—with all four deaths caused by physical hazing. Clearly, I do not contend that physical hazing only occurs in BGFs. Nuwer’s study illustrates that this is not the case. Additionally, men who seek to join organizations such as fraternities and the military through violent means probably belong to a particular personality group. Admittedly, membership in this personality group crosses racial and organizational lines. I want to emphasize that men who seek affiliation with hazing fraternities or even high-risk units of the military are not totally coerced, but are largely self-selected. The striking point of departure is that, at least where fraternal orders are concerned, a higher frequency of this type of personality seems to be found among black men than any other group under consideration here. If true, this helps to explain why the prevalence of physical hazing in BGFs is much higher than in WGFs or even the military. Certainly, an important epistemological question must follow such an assertion. If, in fact, more black men are in this personality group, how did they come to be this way? This is an issue of paramount importance that chapter six engages in depth.

The urban isolated individual An individual can be influenced by forces such as propaganda only when he is cut off from membership in local groups because such groups are organic and have a well-structured material, spirltual and emotional life; they are not easily penetrated by propaganda. For example, it is much more difficult today for outside propaganda to influence a soldier integrated into a military group, or a militant member of a monolithic party, than to influence the same man when he is a mere citizen. Nor is the organic group sensitive to psychological contagion, which is so important to the success of Nazi propaganda. One can say generally, that 19th century individualist society came about through the disintegration of such small groups as the family or the church. Once these groups lost their importance, the individual was substantially isolated. He was plunged into a new environment generally urban and thereby "uprooted." He no longer had a traditional place in which to live. He was no longer geographically attached to a fixed place, or historically to his ancestry. An individual thus uprooted can only be part of a mass- He is on his own, and individualist thinking asks of him something he has never been required to do before: that he, the individual, become the measure of all things. Thus he begins to judge everything for himself. In fact he must make his own judgments. He is thrown entirely on his own resources; he can find criteria only in himself. He is clearly responsible for his own decisions, both personal and social. He becomes the beginning and the end of everything. Before him there was nothing; after him there will be nothing. His own life becomes the only criterion of justice and injustice, of Good and Evil. The individual is placed in a minority position and burdened at the same time with a total crushing responsibility. Such conditions make an individualist society fertile ground for modern propaganda. The permanent uncertainty, the social mobility, the absence of sociological protection and of traditional frames of reference — all these inevitably provide propaganda with a malleable environment that can be fed information from the outside and conditioned at will. The individual left to himself is defenseless the more so because he may be caught up in a social current thus becoming easy prey for propaganda. As a member of a small group he was fairly well protected from collective influences, customs, and suggestions. He was relatively unaffected by changes in the society at large.

If there was any politician in America who reflected the Cold War and what it did to the country, it was Richard Nixon—the man and the era were made for each other. The anger and resentment that were a critical part of his temperament were not unlike the tensions running through the nation as its new anxieties grew. He himself seized on the anti-Communist issue earlier and more tenaciously than any other centrist politician in the country. In fact that was why he had been put on the ticket in the first place. His first congressional race in 1946, against a pleasant liberal incumbent named Jerry Voorhis, was marked by red-baiting so savage that it took Voorhis completely by surprise. Upon getting elected, Nixon wasted no time in asking for membership in the House Un-American Activities Committee. He was the committee member who first spotted the contradictions in Hiss’s seemingly impeccable case; in later years he was inclined to think of the case as one of his greatest victories, in which he had challenged and defeated a man who was not what he seemed, and represented the hated Eastern establishment. His career, though, was riddled with contradictions. Like many of his conservative colleagues, he had few reservations about implying that some fellow Americans, including perhaps the highest officials in the opposition party, were loyal to a hostile foreign power and willing to betray their fellow citizens. Yet by the end of his career, he became the man who opened the door to normalized relations with China (perhaps, thought some critics, he was the only politician in America who could do that without being attacked by Richard Nixon), and he was a pal of both the Soviet and Chinese Communist leadership. If he later surprised many long-standing critics with his trips to Moscow and Peking, he had shown his genuine diplomatic skills much earlier in the way he balanced the demands of the warring factions within his own party. He never asked to be well liked or popular; he asked only to be accepted. There were many Republicans who hated him, particularly in California. Earl Warren feuded with him for years. Even Bill Knowland, the state’s senior senator and an old-fashioned reactionary, despised him. At the 1952 convention, Knowland had remained loyal to Warren despite Nixon’s attempts to help Eisenhower in the California delegation. When Knowland was asked to give a nominating speech for Nixon, he was not pleased: “I have to nominate the dirty son of a bitch,” he told friends. Nixon bridged the gap because his politics were never about ideology: They were the politics of self. Never popular with either wing, he managed to negotiate a delicate position acceptable to both. He did not bring warmth or friendship to the task; when he made attempts at these, he was, more often than not, stilted and artificial. Instead, he offered a stark choice: If you don’t like me, find someone who is closer to your position and who is also likely to win. If he tilted to either side, it was because that side seemed a little stronger at the moment or seemed to present a more formidable candidate with whom he had to deal. A classic example of this came early in 1960, when he told Barry Goldwater, the conservative Republican leader, that he would advocate a right-to-work plank at the convention; a few weeks later in a secret meeting with Nelson Rockefeller, the liberal Republican leader—then a more formidable national figure than Goldwater—Nixon not only reversed himself but agreed to call for its repeal under the Taft-Hartley act. “The man,” Goldwater noted of Nixon in his personal journal at the time, “is a two-fisted four-square liar.

As for Hitler himself, he kept busy with fundraising, charming and cajoling wealthy industrialists and landowners who were sympathetic to his cause—though as a true “people’s party,” the Nazis depended mainly on membership dues and contributions from thousands of small, anonymous donors to keep them afloat. He had completed the first part of Mein Kampf while in prison. Now he had time to finish the second part, which was published at the end of 1926. With regard to internal party matters, he devoted himself to solidifying his position as both head and figurehead of his new and growing movement. Centralization under a single, unquestioned leader was essential, because without it the party was most likely to fall apart again into self-destructive competing factions.

Indeed, according to a New York Times report, Stormfront.org, America’s most popular online White supremacist site, founded in 1995 by a former Klan leader, saw the biggest single increase in membership in its history on November 5, 2008, the day after President Obama was elected. Perhaps more surprising, 64 percent of the registered Stormfront users are under thirty.

he asked them. “Too long. Don’t be such a stranger. Stop by if you’re in our neighborhood. We would love to sit and chat. We can talk about the good old days and we got lots of pictures and stories from Tuscany.” “Will do. Enjoy the evening.” Jack turned and was face to face with their daughter, Patti. “Hi, Jack,” she whispered. “Great to see you again,” she said and kissed him on the cheek. “It was so good to talk with you the other day. It meant a lot to see you.” He watched her as she started to walk away and turned to him and say, “I wanted to let you know that after we talked I gave my husband a phone call. Eric and I decided to get back together. We’ve shared a lot of history, and we’re at least going to give it one last try to see if we can make it work. Thanks for everything, Jack. Bye.” She kissed him on the cheek. Jack saw Hope walking across the floor. “She’s pretty. Who was that?” glancing at Patti walk away. “An old and dear friend. Both Charley and I had a crush on her when we were younger. I’ll introduce you to her and her mom and dad later. You’ll like her.” More people filed inside to an already full hall. Soon it was standing room only. Jack turned to Hope and whispered, “I can’t believe this. We’ve had over twenty businesses make donations to the veterans’ fund to help support job training and for overseas servicemen’s wives and families. We also got money from the Yankee Bookshop, the Woodstock Inn, the Billings Farm Museum, the bank, and Bentleys Restaurant. They all donated money.” “That’s great,” she said excitedly. “And we’ve received over thirty new membership requests for the Veterans Post and that’s just yesterday. This is better than I ever expected. And four companies have committed to hiring more vets locally, including King Arthur Flour Company. They’re planning to build a new distribution center just west of town. I can’t believe all of this is happening.” “You should,” Hope said. “I remember you sat down right over there at that table and laid out what you wanted to see happen and you kept working on it until it did. I’m so proud of you.” He hugged her close and kissed her. He never wanted to let her go. The distinct fragrance of fresh balsam, pine, and holly filled

Assimilation: The Ideal and the Reality By B. A. Nelson, Ph.D Milton M. Gordon, in his Assimilation in American Life: The Role of Race, Religion, and National Origins, has defined three discrete stages in the development of this concept. The ideal of “Anglo-conformity,” which “demanded the complete renunciation of the immigrant’s ancestral culture in favor of the behavior and values of the Anglo-Saxon core group” prevailed almost until the end of the nineteenth century. It was superseded in the following two decades by the “melting pot” ideal, which heralded “a biological merger of the Anglo-Saxon peoples with other immigrant groups and a blending of their respective cultures into a new indigenous American type.” During the 1920s, the ideal of ”cultural pluralism” came into vogue, postulating “the preservation of the communal life and significant portions of the culture of the later immigrant groups within the context of American citizenship and political and economic integration into American society.” … total and widespread acceptance of “Anglo-conformity” would be an impossible anachronism in the 1980s, when the majority of the nation’s immigrants come from Third World nations. Despite the glaring contradiction between the ideal of “Anglo-conformity” and the reality of contemporary immigration, one aspect of “Anglo-conformity” does, however, linger on as a phantom “residue,” much like the whiff of scent which remains in a long-emptied bottle. Although both leaders and the led know that “Anglo-conformity” has become an impossible ideal, both retain this one notion that has become a perennial source of solace whenever anyone dares to suggest that future immigration might challenge and deny the national premise of e pluribus unum. … This notion assures those who believe in it that, even if the “Anglo-Saxon core group” dwindles in numbers and power to the point of becoming marginal, the Anglo-Saxon political heritage will yet survive. … This last “residue” of belief in Anglo-Saxon superiority would be simply an innocuous illusion were there not indications that official public policy is moving in a direction directly contrary to the Anglo-Saxon political tradition. ,,, The new American dilemma, as fateful as the one once addressed by Gunnar Myrdal, is the nation’s drift away from its tradition of “liberal pluralism,” in which “government gives no formal recognition to categories of people based on race or ethnicity,” and towards a new, “corporate pluralism,” which “envisages a nation where its racial and ethnic entities are formally recognized as such -- are given formal standing as groups in the national polity -- and where patterns of political power and economic reward are based on a distributive formula which postulates group rights and which defines group membership as an important factor in the outcome for individuals.” … Corporate pluralism is, in fact, the opposite of the popular notion of assimilation as the disappearance of alien characteristics in an all-transforming native culture. Since corporate pluralism replaces “individual meritocracy” with “group rewards,” it strongly discourages assimilation…

Simple, stylish and savage. That would be the moto for my new club which I’d set up on my own. I’d call it The Lone Pickle. No, The Lonely Foreskin. Nah, The Pubetastic Bombastic Society. Hmm no, The Clit Clan. Yup, we had a winner. Except I didn’t have a clan. But I did have a clit, so I was halfway to a full membership.

The verb possess signifies a conquest. The people of God demonstrate a superior power. But the conquest is followed by an equality of citizenship in that it is not their name but the name of their God by which the Gentiles are called. What the Old Testament thus saw in its own terms as military expansion, the New Testament, following the lead of Jesus who said, If my kingship were of this world, my servants would fight (Jn. 18:36), teaches us to see as the missionary expansion of the church. At the Council of Jerusalem James used this very passage of Amos as scriptural justification for the decision that the Gentiles were eligible for co-equal membership in the things of the Lord Jesus (Acts 15:12-19). Clearly, missionary expansion involves a submission followed by an equality.

The result was the common agricultural policy, with prices of the main products supported at levels decided by the Council of Ministers, through variable levies on imports from outside the Community and purchase of surplus production into storage at the support level. Farmers’ incomes were bolstered by high prices paid by the consumer, together with subsidies from the Community’s taxpayers to finance the surpluses that resulted from the high prices. While this was tenable in the EEC’s early years, once the UK became a member new tensions arose. The British model of free trade had meant that prices had been much lower, so membership of the CAP meant a triple blow of: higher prices for food; high levels of British contributions to the budget because of import levies on foodstuffs; and low receipts from the budget because of the small size of its agricultural sector.

defining who is to be protected is in effect defining who is not to be protected

The Mahāyāna sūtras clearly re-evaluate the relative roles of the monastic and lay practitioner, making it clear that the new movement put less stress upon formal membership of the monastic community as a prerequisite for pursuit of the Bodhisattva Path. This is suggested by the frequency with which lay people, sometimes women, are shown with high attainments, and reaches its apogee in the figure of Vimalakīrti, the layman Bodhisattva who trounces all the śrāvakas and even the archetypal Bodhisattvas. The principle seems to be that spiritual attainment is not defined by, or restricted to those occupying, formal positions and roles within the monastic Saṅgha.

(This is also why an astonishing 20 percent of the population of the United States identifies with the phrase “I’m spiritual but not religious.” “Spiritual” almost always means some form of direct, 1st-person, immediate, authentic spiritual experience; and “religious” almost always means the standard, institutional, mythic-membership, fundamentalist version of “religion.” One poll, reported in the New Monasticism, showed an astonishing 75 percent of Millennials identified with that phrase. These are truths that are increasingly seeping into the culture at large, and all religions, sooner or later, will be forced to confront these very real issues.)

Dr Elsa de Menezes Fernandes is a UK trained Obstetrician and Gynaecologist. She completed her basic training in Goa, India, graduating from Goa University in 1993. After Residency, she moved to the UK, where she worked as a Senior House Officer in London at the Homerton, Southend General, Royal London and St. Bartholomew’s Hospitals in Obstetrics and Gynaecology. She completed five years of Registrar and Senior Registrar training in Obstetrics and Gynaecology in London at The Whittington, University College, Hammersmith, Ealing and Lister Hospitals and Gynaecological Oncology at the Hammersmith and The Royal Marsden Hospitals. During her post-graduate training in London she completed Membership from the Royal College of Obstetricians and Gynaecologists. In 2008 Dr Elsa moved to Dubai where she worked as a Consultant Obstetrician and Gynaecologist at Mediclinic City Hospital until establishing her own clinic in Dubai Healthcare City in March 2015. She has over 20 years specialist experience.

Tell me about your boss. Tell me about the job you've been trying to quit for the past four years. Tell me the morning is just a townhouse burning to the ground and the snooze button is a fire extinguisher. Tell me the alarm clock stole the keys to your smile, drove it into the 7 AM and the crash totaled your happiness. Tell me. Tell me how blessed are we to have tragedy so small it can fit on the tips of our tongues. When Evan lost his legs he was speechless. When my cousin was assaulted she didn't speak for 48 hours. When my uncle was murdered we had to send out a search party to find my father's voice. Most people have no idea that tragedy and silence often have the same address. When your day is a museum of disappointments, hanging from events that were outside of your control, when you feel like your guardian angel put in his two weeks notice two months ago and just decided not to tell you, when it seems like God is just a babysistter that's always on the phone, when you get punched in the esophagus by a fistful of life. Remember, every year two million people die of dehydration. So it doesn't matter if the glass is half full or half empty. There's water in the cup. Drink it and stop complaining. Muscle is created by lifting things that are designed to weigh us down. When your shoulders are heavy stand up straight and call it exercise. Life is a gym membership with a really complicated cancellation policy. Remember, you will survive, things could be worse, and we are never given anything we can't handle. When the whole world crumbles you have to build a new one out of all the pieces that are still here. Remember, you are still here. The human heart beats approximately 4,000 times per hour and each pulse, each throub, each palpitation is a trophy, engraved with the words "You are still alive. You are still alive. So act like it.

The New York Times’ pro-gun control results seem to stem from a heavy reliance on public health researchers. Furthermore, the Times only asks questions calling for more government regulations of gun ownership. But the Times’ panel was even more supportive of gun control than was the average public health researcher in our survey, so it is hard to believe that there wasn’t bias at work in the selection of the panel’s membership.

Ganesh Chaturthi is one of the major festivals in India and is celebrated on a large scale in many states of India. This popular festival is approaching and these celebrations are done all over with a lot of enthusiasm. During the pandemic, the celebrations are set to be different as the mode of celebrations has become somehow reformed. The widespread celebrations across 11 days of the festival might turn out to be great for you. The good times might bring the best for your life. The government has insisted on various measures for safeguarding the general health and well-being of people and with this approach, the virtual world has become quite open to new ways of getting various services. There are some of the important tips to follow for finding your best match during this phase. Find your soulmate The people planning to get the best matches for their life can find this as the most auspicious phase to search for the prospective match and make proceeding to have them in their life. Lord Ganesha gets the prime worshipping place and this festival will allow growing your life’s scope with finding the most loving soulmate. TruelyMarry can make the occasion of Ganesh Pooja to accomplish the most important event in your life, i.e., your marriage. · Virtual Selection In this Covid struck phase, the virtual selection of your life partner could be done with the sophisticated website platform and application. There is no longer any worry and you can choose the best matches by shortlisting the different matches. It is no longer difficult to find your better half as the online platform can make it obtain with ease. · Following social norms TruelyMarry platform assures that there are only valid profiles available on their platform. They make sure that the social norms are followed and you get the most amazing matches for the distant relationships. You can choose your interests and the profiles with similar matches will be revealed to you. This Ganesh Chaturthi can bring a lot of happiness to your life. It is the motive of every person to find the perfect life partner and TrulyMarry.com will be your assistance in becoming your associate for the same. You can find every profile with details through the enhanced research and the membership assures being capable of knowing all the details in the most responsible way. The list of handpicked profiles will be presented to you to make the right selection. The initial registration is free of cost followed by an option to choose the membership plans. There are several ways for making the selection, by applying filters or making the selection based on community, religion, caste, and profession. TruelyMarry.com majorly focuses on the Indian community Matrimonial Services and is a unique portal for finding the perfect soulmate. May the blessings of the Lord on Ganesh Chaturthi make you successful in obtaining your best match through online or offline consultation. Our team is highly efficient and would assure you meeting your life partner at our matrimony platform. Bappa will be with you for every new beginning in life..!! Wishing you & your family a very Happy Ganesh Chaturthi.

We were dealing with a handful of people. Only one of them had real power, and that was Lauren Bow, and that was because he had money. But real power lies in government and politics. So far the only political move Lauren Bow had made was with a group called the New Rising. In my lifetime I had seen numerous groups come and go. Their names change, but their membership remains the same—people who feel they have been left out. They blame immigrants and women and gay people and Jews and Blacks and anyone else they can pick on. Needless to say, most of them are not bright and get chewed up and spat out by the rich people who exploit them.

My offer was simple. I’ll fill your gym in 30 days for free. You pay nothing. I pay for everything. I sell new members and keep the first 6 weeks of membership fees as payment. You get everything else. If I don’t fill your gym, I don’t make money. You spend nothing either way.

Every globalist has the same plan for a global “great reset.” That includes those involved with the World Economic Forum (membership includes the leaders of many nations), the United Nations, the World Health Organization, the European Union, and central bankers. Another catchphrase for “global reset” is “build back better.” You might hear it referred to as the “Fourth Industrial Revolution.” A quarter century ago, this was called the “new world order.

This is now my go-to strategy for member retention and acquisition. Create an on-boarding product that delivers a member transformation. Then market that new member on-boarding system as a bonus that increases sales conversions on the front end.

Happiness comes from solving problems. When you solve your health problem by buying a gym membership, you create new problems, like having to get up early to get to the gym on time, sweating like a meth-head for thirty minutes on an elliptical, and then getting showered and changed for work so you don’t stink up the whole office. To be happy we need something to solve. Happiness is therefore a form of action; it’s an activity, not something that is passively bestowed upon you.

Fitness is not a destination but a way of life, it is necessary for the body and mind to be fit in order to ensure maximum functionality of the body and mind. Human body is like a machine if it is not used regularly and efficiently like a machine it would rust in the form of diseases and health issues. Hence it is important every individual to undergo basic exercise regime regularly. Fitness is not a destination but a way of life, it is necessary for the body and mind to be fit in order to ensure maximum functionality of the body and mind. Human body is like a machine if it is not used regularly and efficiently like a machine it would rust in the form of diseases and health issues. Hence it is important every individual to undergo basic exercise regime regularly. Here are some basic exercise tips for beginners: For a beginner a workout be at least 5 days a week in order to ensure that the body undergoes regular workout without being overworked by ensuring 2 rest days in a week The workout should not last more than a hour but the intensity of the workout should gradually increase according to the comfort level. The time of workout should depends from individual to individual, but the demand of work out should be ensured by individual every day. Before a work out one could have a light amount of carbohydrate in order to avoid fatigue during workouts. One should have a balance between strength training and cardio to have an healthy and fit body. Middle aged persons and heart patients should monitor their heart rate during workout in order to avoid any serious injury or fatigue. Ensure body receives ample sleep post workout. Besides workout one should also keep a watch on diet as improper diet could hamper the workout of an individual.• If a person is new to exercise and could not afford gym membership or a train he/she could subscribe to social media such as Youtube to get a proper exercise regime.

Membership in a religious group can provide such an opportunity. The attraction of group involvement may be stronger for those who struggle with personal meaning as individuals. In his classic analysis, The True Believer, Eric Hoffer (1951) examines the psychology of all mass movements, both religious and political. One of his conclusions is that joining a group provides new self-esteem and purpose for someone who has failed in life. When the present is spoiled, hope for the future is a seductive lure.

Many signs of the New Covenant are found in the Old Testament prophecies, but flesh and blood are not one of them… Even if it were a metaphor, it is a morbid and black-magic-style parallel to compare human flesh and blood to membership into God’s New Covenant and kingdom.

1 — Be happy with what you’ve got. Don’t be always looking for something better. 2 — Don’t buy anything you don’t need. 3 — Don’t buy what you ought to save. Don’t buy what you ought to make. 4 — Unless you absolutely have got to do it, don’t buy anything new. 5 — If somebody tries to sell you something to “save labor,” look out. If you can work, then work. 6 — If other people want to buy a lot of new stuff and fill up the country with junk, use the junk. 7 — Some good things are cheap, even free. Use them first. 8 — Keep watch for what nobody wants. 9 — You might know, or find out, what it is to need help. So help people.

The new elite’s strong and passionate support for Britain’s EU membership might have been less problematic had there not been a glaring ‘democratic deficit’ at the heart of the organization. To be democratic, organizations need to fulfil three criteria; they need to give people the right to participate by casting a vote; they need to give them the right to be represented; and they need to give them the right to organize meaningful opposition and compete for control of the executive. While the EU was certainly procedurally democratic, allowing people to vote every five years and be represented in the European Parliament, it was never substantively democratic because its core executive remained out of reach for voters.

Note on Procedure in Changing the Quorum Provision in Bylaws. If it becomes necessary to change the quorum provision in a society’s bylaws, care should be taken, because if the rule is struck out first, the quorum will instantly become a majority of the membership, so that in many cases a quorum could not be obtained to adopt a new rule. The proper procedure is to strike out the old provision and insert the new provision, which is moved and voted on as one question.

In particular, the Germans, who had willingly accepted for many years their role as the largest net contributor, did so because they recognized that the benefits of membership could not be measured simply by a bank balance: the country gained not only in deeply desired international acceptance and security, but also, more prosaically, in giving German exporters access to large new markets.

However, the EU also agreed for the first time to expand on the provisions of the treaty and laid out what became known as ‘the Copenhagen criteria’: stable democracy, human rights and protection of minorities, the rule of law, a competitive market economy, and the ‘ability to take on the obligations of membership including adherence to the aims of political, economic and monetary union’. While political union meant different things in different member states, the significance of ‘the obligations of membership’ was clear enough, including the huge task of applying not far short of 100,000 pages of legislation, mostly concerning the single market. To allay fears that widening would result in weakening, there was also the condition that the EU should have ‘the capacity to absorb new members while maintaining the momentum of integration’.

To summarize: Organizational records suggest that for the first two thirds of the twentieth century Americans’ involvement in civic associations of all sorts rose steadily, stalled only temporarily by the Great Depression. In the last third of the century, by contrast, only mailing list membership continued to expand, with the creation of an entirely new species of association whose members never actually meet.

Puritan leadership in New England collapsed mainly from the franchise shifting from church membership to land ownership. But the civil injustice of Salem eclipsed the menace of religious dissent. The original godly “errand in the wilderness” had been tarnished, the spirit of charity abraded by commercial endeavor. And wherever self-interest took away from altruism, causing resentment, anxiety and a sense of guilt, witchcraft was apt to flourish, to the detriment of decency and order.

One of the greatest threats to a democratic organization is for the members to become apathetic and let a small group of the membership do all the work. This creates divisions and promotes authoritarianism. Another threat is for a small group to work secretly behind the scenes to accomplish its own goals or its own agenda and then push it through without the rest of the membership having an input either through discussion or through the investigative process. Such actions cause mistrust and hostility.

Where I live, on the West Coast, most churches tend to be small and to have little influence in the culture. Stark and Finke explain, “A major reason for the lack of church membership in the West is high rates of mobility, which decrease the ability of all voluntary organizations, not just churches, to maintain membership. That is, people move so often that they lack the social ties needed to affiliate with churches.”25 To address this problem, one of the most effective church-planting networks in the United States began in Tacoma, Washington, by using a method of developing intensive community in neighborhoods. Soma Communities fosters deep and intense relationships by teaching church planters to get closely involved in their neighborhoods, opening their homes to neighbors, gathering friends together on a regular basis, and forming “missional communities” focused on discovering and meeting the needs of neighbors and the community. It is these relational bonds that make someone unfamiliar with Christianity want to try it out. Rick Richardson, who directs the evangelism and leadership program at Wheaton College Graduate School, argues that “belonging comes before believing.” He contrasts older methods of evangelism that focused on asking individuals to make a set of commitments. Today, asserts Richardson, presenting four spiritual laws and inviting people to make decisions for Christ is less effective. “Evangelism is about helping people belong so that they can come to believe. So our communities need to be places where people can connect before they have to commit.”26 The idea is held up by social science research showing that converts tend to sign on to a new faith only after their social ties become stronger to those in the new faith than to others outside it. “This often occurs before a convert knows much about what the group believes.

As a Whig, Lincoln had seen the slavery question as a threat to party unity and economic policy as a source of party strength. Now, he realized, the situation was reversed. He worked to ensure that the new party with its heterogeneous membership ignored divisive issues like the Whig economic agenda, which he had strenuously advocated for two decades but which would alienate former Democrats.

But that isolated coup was as nothing compared to the body of work sustained over years by George Leonidas Leslie (or Western George, as he was known) and his colleagues. This Ohio immigrant lived a remarkable double life. At one moment he was an independently wealthy man-about-town, known for his impeccable manners, his tailoring, his love of books, and his membership in several excellent clubs. At other moments he headed a highly sophisticated gang of bank robbers whose careful preparations—obtaining architect’s plans of the building under scrutiny, or constructing special burglars’ tools—helped pull off perhaps a hundred jobs like the robbery, in 1869, of the Ocean National Bank at Greenwich and Fulton, which netted them over threequarters of a million dollars. Beginning in 1875, Western George spent three years preparing for his master heist, a knockover of the Manhattan Savings Institution on Bleecker and Broadway, arrangements that included purchasing a duplicate of the Manhattan’s vault in order to ferret out its weak spots.

Edwards sought to impose a new test of qualification. He required, namely, that the candidate for full communion should give evidence of being converted, and as such converted person, should make a public profession of godliness. This restriction ran counter to the principles and usage established by Mr. Stoddard, accepted by most of the neighboring churches, and hitherto followed by Edwards himself, according to which, not only might persons be admitted to church membership on the terms of the “Halfway Covenant,” but they might come to the Lord’s Supper, if they desired to do so, even without the assurance of conversion, the hope being that the rite might itself prove a converting ordinance.

Yet the interests of the international statesman may not always align with the ‘national interest’, particularly if the statesman is now also a member of some international organization that provides him with a whole bunch of new incentives.21 At that point, the statesman’s role is in danger of becoming disturbingly ambiguous. Does the new international club provide a convenient scapegoat for the delivery of unpopular measures at home, as happened with the imposition of austerity measures in Southern European countries during the Eurozone crisis that began in 2010? Does the homogeneity of view associated with club membership – for example, adherence to the Washington Consensus or acceptance of inflation-targeting conventions – undermine otherwise legitimate protests at home? Does the new club limit the powers of domestic government through the growth of, for example, a supranational legal authority? And what happens if the views of the international statesman – and the new club he has now joined – are rejected by the nation he is supposed to represent? None of these issues is new. The scale of the problem is, however, bigger than ever before. Even as markets – in trade, capital and labour – have become ever more globalized, the institutions able to govern those markets have become ever more fragmented. In 1945, when the United Nations was founded, there were 51 member nations. In 2011, the year in which South Sudan joined, there were 193. With the collapse of the Soviet Union, there is no longer a binary choice between what might loosely be described as US-style free-market capitalism and Moscow-inspired communism.

The general public typically traces the death of Jim Crow to Brown v. Board of Education, although the institution was showing signs of weakness years before. By 1945, a growing number of whites in the North had concluded that the Jim Crow system would have to be modified, if not entirely overthrown. This consensus was due to a number of factors, including the increased political factor of blacks due to migration to the North and the growing membership and influence of the NAACP, particularly its highly successful legal campaign challenging Jim Crow laws in federal courts. Far more important in the view of many scholars, however, is the influence of World War II. The blatant contradiction between the country's opposition to the crimes of the Third Reich against European Jews and the continued existence of a racial caste system in the United States was proving embarrassing, severely damaging the nation's credibility as leader of the "free world." There was also increased concern that, without greater equality for African Americans, blacks would become susceptible to communist influence, given Russia's commitment to both racial and economic equality. In Gunnar Myrdal's highly influential book The American Dilemma, published in 1944, Myrdal made a passionate plea for integration based on the theory that the inherent contradiction between the "American Creed" of freedom and equality and the treatment of African Americans was not only immoral and profoundly unjust, but was also against the economic and foreign-policy interests of the United States.

John Barclay has well summarized the ethical issue at stake: “The problem here is not legalism (in the sense of earning merit before God) but cultural imperialism—regarding Jewish identity and Jewish customs as the essential tokens of membership in the people of God.

Gym memberships tend to rise about 12 percent every January, as people try to fulfill their New Year’s aspiration to live a healthier life. Yet only a fraction of those aspiring fitness buffs are still attending the gym by the end of the year.

Thirteen Recurrent Domains of Human Concerns: Possible Breakdowns 1. BODY: health, sickness, injury, availability and unavailability for meetings and appointments. 2. PLAY or AESTHETICS: entertainment, recreation, art, and appreciation of art. 3. SOCIABILITY: opening new conversations, making new friends, maintaining friendships, breaking friendships, trusting what others say, establishing trust for yourself. 4. FAMILY: having children, education of children, marriage. 5. WORK: completing actions you have committed to take, doing your job. 6. EDUCATION: gaining competence, skill in some area. 7. CAREER: choosing a direction to take in life, choosing a career or profession to prepare for and follow. 8. MONEY or PRUDENCE: having sufficient money to support yourself, your salary, reputation among others you deal with. 9. MEMBERSHIP: participation in club, professional, organizational, or government institutions; gaining membership in societies, clubs, or other organizations; becoming a citizen. 10. WORLD: politics, the environment, other countries or cultures. 11. DIGNITY: self-respect, self-esteem, lack of self-esteem, conflicts between your standards of action and your actions. 12. SITUATION: disposition, temperament, outlook, emotions, judgments about “how things are going.” 13. SPIRITUALITY: philosophy, poetry, religion, humor (laughing about our nonacceptance of the facticity of life, not being burdened by it).

Domains of Human Concerns: Common Types of Possibilities For Action 1. BODY: exercise, medical checkups, traveling to an appointment. 2. PLAY or AESTHETICS: taking a vacation, going to the movies, going to an art museum, painting, putting a puzzle together. 3. SOCIABILITY: inviting a new person into a conversation, meeting an old friend, declaring a person trustworthy or untrustworthy. 4. FAMILY: getting married, sending children to college. 5. WORK: finishing a report, writing a letter. 6. EDUCATION: enrolling in a class, reading a book. 7. CAREER: choosing a major in college, getting a new job. 8. MONEY or PRUDENCE: investing money, bargaining for a new salary, buying health insurance. 9. MEMBERSHIP: joining a professional organization, becoming a citizen of a new country, founding a new club. 10. WORLD: working in a political campaign, visiting another country or culture.        11. DIGNITY: declaring pride in your work, declaring that your work is significant or insignificant, declaring standards of action for yourself to live up to.        12. SITUATION: declaring that your future is good or not good, declaring that you have more possibilities than you have been seeing, declaring that you have fewer possibilities in life than you supposed, discussing your possibilities with other persons. 13. SPIRITUALITY: reflecting on the facticity of life, going to church, philosophical discussions with others.

Someone who lives a healthy lifestyle and is in a habit of exercising does not respond to “six easy steps to losing weight.” It’s those who don’t have the lifestyle that are most susceptible. It’s not news that a lot of people try diet after diet after diet in an attempt to get the body of their dreams. And no matter the regime they choose, each comes with the qualification that regular exercise and a balanced diet will help boost results. In other words, discipline. Gym memberships tend to rise about 12 percent every January, as people try to fulfill their New Year’s aspiration to live a healthier life. Yet only a fraction of those aspiring fitness buffs are still attending the gym by the end of the year. Aspirational messages can spur behavior, but for most, it won’t last.

The Belly Fat Diet has distilled all of the new research results into one, easy-to-follow plan to help you finally lose that excess fat around your waistline. Best of all, you can do it without being hungry, without spending hours working out or without spending a ton of money on supplements, gym memberships or equipment. You’ll eat as much as you want whenever you’re hungry, work out as little as twenty minutes per day and feel energized and satisfied.

GOSPEL REDISCOVERY Along with extraordinary, persistent prayer, the most necessary element of gospel renewal is a recovery of the gospel itself, with a particular emphasis on the new birth and on salvation through grace alone. D. Martyn Lloyd-Jones taught that the gospel emphasis on grace could be lost in several ways. A church might simply become heterodox — losing its grip on the orthodox tenets of theology that under-gird the gospel, such as the triune nature of God, the deity of Christ, the wrath of God, and so on. It may turn its back on the very belief in justification by faith alone and the need for conversion and so move toward a view that being a Christian is simply a matter of church membership or of living a life based on Christ’s example. This cuts the nerve of gospel renewal and revival.2 But it is possible to subscribe to every orthodox doctrine and nevertheless fail to communicate the gospel to people’s hearts in a way that brings about repentance, joy, and spiritual growth. One way this happens is through dead orthodoxy, in which such pride grows in our doctrinal correctness that sound teaching and right church practice become a kind of works-righteousness. Carefulness in doctrine and life is, of course, critical, but when it is accompanied in a church by self-righteousness, mockery, disdain of everyone else, and a contentious, combative attitude, it shows that, while the doctrine of justification may be believed, a strong spirit of legalism reigns nonetheless. The doctrine has failed to touch hearts.3 Lloyd-Jones also speaks of “defective orthodoxy” and “spiritual inertia.”4 Some churches hold to orthodox doctrines but with imbalances and a lack of proper emphasis. Many ministries spend more time defending the faith than propagating it. Or they may give an inordinate amount of energy and attention to matters such as prophecy or spiritual gifts or creation and evolution. A church may become enamored with the mechanics of ministry and church organization. There are innumerable reasons that critical doctrines of grace and justification and conversion, though strongly held, are kept “on the shelf.” They are not preached and communicated in such a way that connects to people’s lives. People see the doctrines — yet they do not see them. It is possible to get an “A” grade on a doctrinal test and describe accurately the doctrines of our salvation, yet be blind to their true implications and power. In this sense, there are plenty of orthodox churches in which the gospel must be rediscovered and then brought home and applied to people’s hearts. When this happens, nominal Christians get converted, lethargic and weak Christians become empowered, and nonbelievers are attracted to the newly beautified Christian congregation.

Last year’s Boeing contract in Washington State saw members of the International Association of Machinists vote down a contract that would transfer their pensions to a 401k plan and increase their healthcare costs with minimal raises over eight years. “Because of the massive takeaways,” Local 751 President Thomas Wroblewski told his members, “the union is adamantly recommending members reject this offer.” After the members voted down the contract by 67 percent, Washington State found $8.5 billion in tax breaks for the company and International President Thomas Buffenbarger stepped in to carry this corporate sweetheart deal through the last mile. With Boeing threatening to move the assembly of the new 777X passenger jet to another state, the International demanded a re-vote and the intimidated membership agreed to the same deal they previously rejected. The collusion of a multinational corporation and the state in transferring billions of dollars of wealth from working-class people into the hands of the rich could hardly have been possible in this case without the assistance of the International leadership. Boeing workers got to keep their jobs—but the fight that they may have been prepared to have with their employer was swiftly shut down.

For 19th century Americans, proud of their new democracy, elections were sacred, and violation of the ballot box was "a crime of the darkest dye," as the Alta California newspaper put it. The box that the vigilantes seized had a secret compartment to hold extra ballots, which could be released into the main compartment by moving a hidden panel. At least 10,000 people turned out at a mass meeting to listen to speeches and view the "amazing false-bottomed ballot box." The sacrilegious object, permanently displayed in the Committee of Vigilance's headquarters, a sandbagged building on Sacramento Street known as Fort Gunnybags, became the movement's icon. Membership in the group swelled to as many as 8,000 men, the largest vigilante movement in U.S. history.

hegemony of the modern synagogue. These are the events that surround birth, coming of age, marriage (including divorce), and death. Many synagogues will name babies for parents who are not members, presuming that one day they might become members. And more often than not, those who marry are not synagogue members, since they no longer live in their hometowns and, as young singles, have not been motivated to join a synagogue in their new city of residence. Following the common trajectory of synagogue membership, by the time people die (in old age), they have already discontinued their synagogue membership, although perhaps their children are still members. Thus, some synagogues do funerals for people who are technically not members. In practice, the synagogue generally limits its services only to members in the area of bat or bar mitzvah. Most life-cycle events (outside of these four core events) that individuals mark,

practice, the synagogue generally limits its services only to members in the area of bat or bar mitzvah. Most life-cycle events (outside of these four core events) that individuals mark, such as getting a drivers license or graduating from college, are outside the purview of the synagogue. And for life-cycle events that used to be a benefit of synagogue membership, such as bar or bat mitzvahs and weddings, families are looking outside of the synagogue for assistance. This new model allows the synagogue to reach a larger target population and expand its ability to bring Judaism together with important milestones, beyond the traditional four, in a person’s life.

To be sure, the numbers on the far right had grown. Membership in the Liberty League, the anti–New Deal corollary to the Tea Party during the 1930s, has been estimated at 75,000, while membership in the John Birch Society in the 1960s has been estimated at 100,000 core members. Overall, at its height, 5 percent of Americans approved of the John Birch Society. The Tea Party movement, in contrast, was estimated by The New York Times to have won the support of 18 percent of the population at its zenith, but at its core, according to the researcher Devin Burghart, were some 330,000 activists who had signed up with six national organizational networks. If the estimates were correct, the actual number of hard-core Tea Party activists was not, by historical standards, all that large. But the professionalization of the underground infrastructure, the growth of sympathetic and in some cases subsidized media outlets, and the concentrated money pushing the message from the fringe to center stage were truly consequential.