25 Years of Communities Magazine

I T HAS BEEN AN INSPIRING AND MADDENING STRUGGLE, FIGURING OUT HOW TO HIGHLIGHT all that has been covered in the 96 issues of Communities   published since 1972. In the end we settled on the nearly impossible job of condensing it into an eight-page montage - a dozen issues per page.

We are offering a taste, a glimpse of the last 25 years, which does two things at once - samples the communites movement over the years, and samples the movement of Communities  over the same span. While, as the song says, "Where we're going ain't the same as where we've been," cooperative living in the next millennium will surely be built on the foundations laid by the previous generation. We invite you to turn the page and take a peek at where we've been - if you're inspired to look more fully, we've bound a revealing four-page Back Issue Index into the centerfold of this issue which tells how to get unexpurgated copies of any issue we've ever published.

The first issue contained an eight-page Directory, listing 201 groups. Our current Communities Directory  describes over 600 communities in 180 pages. Only 23 groups are listed in both. No one working on the magazine today was there at the beginning. Collectively, we've come a long way.

Today there's a rich mixture of new opportunities in cooperative living - examples include electronic networking, ecovillages, and emerging awareness of environmental illness - blended with old issues dressed up for the '90s - as cartoonist Jonathan Roth illustrates at left. In the montage you'll find that certain themes have been with us since the beginning: leadership, financing, cooperative education, the role of art, group process, and the limits of therapy. Underneath the vision and behind the romance, some day-to-day challenges are ever with us, like dogs, dirty dishes, and decibels at dances.

In selecting the excerpts we faced excruciating choices of what to include. What follows is a smorgasbord of inspiration, vulnerability, insight, and humor. We have taken the liberty of editing some passages to enhance pithiness and readability (and to get as many pieces on a page as possible). Throughout, we've been careful to preserve the meaning and flavor from the original.

Take your time and enjoy it. We did. - Laird Sandhill, Publications Manager, Fellowship for Intentional Community

COMMUNITIES AS WE CONCEIVE IT IS A UNIQUE MAGAZINE - describing and discussing communes, co-ops, and collectives; concepts, ideologies, and theories dealing with our efforts to build a better world, a peaceful one in which all people will be able to live happy, productive lives without exploiting others. Throughout our nation, people concerned with radically changing their lives are shifting their emphasis from communes to community. It will be our intent to encourage this movement, helping community become a viable alternative and thereby a solution to the problems of society. Communities   will be a forum for the exchange of experiences, feelings, and ideas between people and groups interested in new communities.
#1, Dec 1972, editorial, inside front cover

I FOUND ALL THE LAND IN NEW YORK CITY excellent for farming. No pesticides or artificial fertilizers have been used anywhere. The soil has been protected from erosion by a heavy concrete mulch. In general the natives are unfriendly and very uncivilized and might pose a threat to a potential commune.
#3, Spring, 1973, letter from Art Pitch, p. 17

FEW PEOPLE REALIZE HOW INEXPENSIVELY YOU CAN LIVE in the country. When I saw my first issue of Mother Earth News, I tried building a permanent hot air balloon kept aloft by heat from a manure burning furnace. Unfortunately, we were attacked by a pileated woodpecker, which pretty well deflated our plan. We almost gave up when an idea hit us - if that woodpecker ruined our home, we'd move into his.
#6, Jan 1974, "I Think that I Shall Never See a Home as Lovely as My Tree" spoof on Mother Earth News by Cole Sekvy, p. 31

ADVICE:

• Concentrate on building. Using hand tools, you should be able to build a 9x9 log cabin in one year.
• Don't be tempted to put in a big garden. Keep it small and strive for quality. The garden is a stranger. You don't know the soil, animals, pests, etc. Next year replant the successful crops. Plan to live off the grocery stores the first year.
• Stay away from all animals the first year - except cats, as they eat mice and cost little.
• Bees are good the first year. Little care or expense.
• Get friendly with the neighbors. Their aid is priceless.

MARY AND I WERE IN THE GARDEN planting swiss chard. She looked up from her hoeing and said, "Well, the way I see it, there's some things you can eat, and some things you can't." I had to admit she had a point. We were discussing the role of the artist in community.
#10, Nov 1974, "Art and Work in Community" by Pam Bricker, p. 4

IT'S AN EVENING AT EAST WIND AND THE PHONE RINGS. Otis answers it, and no one is there. He hangs up, and the phone rings and rings with the same result. The answer to the mystery - the caller must be at the only pay phone (which is broken) in Gainesville. Will comes up with the brilliant remedy to our dilemma: tell the other party that if they want to be picked up in Gainesville to let the phone ring three times and hang up. And it works!
#12, Jan 1975, Helpful Hints column, p. 44

AFTER TWO YEARS, GROUPS OF 20 OR MORE PEOPLE ARE more likely to still be active than smaller ones; spiritual groups more likely than secular; and anarchist hippie groups are less likely to be still going than non-anarchist hippie groups.
#12, Jan 1975, Social Science column, by David Ruth, p. 53

REAL COOPERATION COMES NOT THROUGH MERELY agreeing to carry out some project together, but with the joy, the feeling of togetherness: because in that feeling there is not obstinacy of personal ideation, personal opinion. When the thing to be done - the plan, the concept, the ideological utopia - assumes primary importance, then there is no real cooperation. Then it is only the idea that is binding us together; and if one idea can bind us together, another idea can divide us.
#13, Mar 1975, quote by J Krishnamurti, p. 12

POWER RELATIONSHIPS BETWEEN people are universal and inescapable. The fact is that there is a scarcity of things that people want and those who control the resources have power over those who do not. This is true whether the resources are tangible, like land and money, or intangible, like affection, attention, and prestige. Some scarcities (money, for instance) are artificial and can be done away with by good social design; others, like prestige, cannot. As long as there is scarcity, there is power.
#18, Jan 1976, "Power & the Utopian Assumption," by Kat Kinkade, p. 10

PEOPLE CAN WORK TOGETHER AND LIVE TOGETHER without much conception of community - they just know it feels better than how they were living and working before. We need to learn what we can  do before possibly knowing what we should  do. Being  in community is our politics.
#19, Mar 1976, editorial by Paul Freundlich, inside front cover

SOME AMOUNT OF CONFLICT OVER HOUSEWORK IS part of life in communal households. Housework becomes an issue for three reasons. First, it's hard to find two individuals who are in complete agreement about what constitutes acceptable cleanliness and neatness. Second, men often come from living situations where cleaning is considered women's work, and may not adjust immediately to equal sharing of chores. Third, members who are not fully aware of their own resentful feelings may express these feelings indirectly by resisting chores.
#20, May 1976 "How to Get the Dishes Washed" by Eric Raimy, p. 26

MANY A COUNTRY COMMUNE HAS been saved from total apathy and disorganization by a cow which demanded to be fed and milked on schedule, every day.
#22, Sep 1976, "Structure & `Structure' - Law and 'Law'" by Jud Jerome, p. 20

ONE OVERARCHING REASON WHY people become dissatisfied with communes, including the spiritual groups, is that members begin taking for granted the progress that has been made in the dominant sharing area, and the focus shifts to the group's failure to share in the other areas. We notice the ways we are not being ecologically conscious, or developing family-like feelings, and we lament our not having a firm ideological sense of what we are doing. Furthermore, because we do not have a widely shared ideology, we disagree among ourselves as to how important each of the areas of sharing are.
#23, Nov 1976, "The Commune Movement in the Middle 1970s" by David Ruth, pp. 24-25

"THE LAST FEW YEARS HAVE BEEN A REALLY INTERESTING learning experience," a woman said at a recent community conference. "Now I'm ready for something that works."
#24, Jan 1977, "Introducing This Issue" by Paul Freundlich, p. 1

THERE WAS A TIME WHEN I THOUGHT THAT THE FAILURE of a small commune didn't damage the movement as a whole, because the people from a group that didn't make it could always go and join a stabler group. Their experience would be of value, and their sorrow would have mellowed them. I thought this because I read that people excluded from the Rappite group happily went and joined the Mormons. I figured the same would happen to us, and this is not entirely wrong. East Wind currently has three members, for example, who came and joined us after a heartbreaking failure of another commune. However, most of the core members who watch their group crumble under them lose interest in community entirely and do not even consider trying again. Individuals among them quite often, ironically, consider trying to start over, with themselves as the core. I cannot report any success stories coming from such beginnings.
#25, Mar 1977, "Please Don't Start a Commune in 1977" by Kat Kinkade, p. 6

MOVEMENT FOR A NEW SOCIETY, WHICH GREW OUT OF (some) anti-war concerns for more integrated lives, now has almost six years of experience as a network of support groups which combine the personal, the political, the communal. Our members consider training - for everything from facilitating meetings to planning nonviolent action campaigns - and personal change  to be basic and necessary to the creation of a decentralist, egalitarian society.
#27, Jul 1977, "Are We Moving Towards a New Society?" by Cynthia Arvio, p. 1

THE FIRST YEAR COMMUNITIES  WAS ORGANIZED and executed through a communications system called the Network Letters. Each group would write a letter with suggested decisions on the entire range of concerns and copies were sent out to everyone. In the early stages, when everybody was corresponding regularly, there was a deluge of letters, perhaps 10 letters a week of two to nine pages each. The letters would begin with comments like "Help, I'm drowning in letters!" or "I spent all day yesterday figuring out what has been said by the letters of the past week." Groups would answer half of the many points raised by others, and skip the rest. Replies to the same point of discussion would cross in the mail. "It's like conversing with a tape recorder that always answers your previous question."
#31, Mar 1978 "In Retrospect" by Chip Coffman, p. 33

IT WAS THE CULT OF MILITANT AMATEURISM that got to me, because not only was it a denial of the validity of my training, but it's like locking yourself up hopelessly forever in servitude. It was dumb, just dumb. But it was a strong message in the movement. It said, "Thou shalt not be slick, thou shalt not do the things that seem to have power because then that would separate you from your less powerful sisters." Carried to its logical conclusion, it insisted that you became lame, pregnant, ugly, fat, and poor.
#33, Jul 1978, Virginia Blaisdell in an interview with Melissa Wenig, p. 8

ACCESS TO THE CAPITAL AND TECHNICAL ASSISTANCE through the Co-op Bank is no cure-all for the problems of co-ops in the U.S. The opportunities for unparalleled growth may also bring with them considerable problems. Many newer co-ops, and some of the older ones whose primary emphasis has been on participation and community, have been reared on Schumacher and the Club of Rome's "Report on the Limits of Growth." They see availability of capital and technical assistance for growth as anathema. Growth to them raises specters of power and control.
#35, Nov 1978 "Report: The Bank" by Bill Lundberg, p. 32

AT THE CENTER OF THE MONDRAGON IN SPAIN IS THE Labor Bank, which is the key to the cooperative complex. In American terms, the Labor Bank is both a Community Development Credit Union and a Community Development Corporation. In the 20 years of growth from one cooperative to 65 cooperatives, only one has ever failed. The Guipuzcoa province, which contains the city of Mondragon, has one of the highest population densities in Europe, and yet it now has essentially full employment.
#39, Aug 1979, "The Industrial Cooperative Association" by Steven Dawson, p. 32

WE REALIZED THAT COOPERATION was the powerful antidote to the alienation that people felt from each other due to their competitive, sexist, racist, ageist training and behavior. To live cooperatively, people must be granted equal rights. Further, it is necessary that there be enough of what everyone needs (shelter, food, human affection) since scarcity is the major stimulus for competitive behavior. Scarcity is the result of a few people's competitive greed and is unnecessary. A fair distribution of what is needed will follow in a cooperative situation if there are no power plays, no rescues, and no lies.
#43, Apr 1980, "Cooperation and Radical Psychiatry" by Claude Steiner, pp. 29-30

WHEN THE NEW WAVE CO-OPS DISCOVERED THE CONCEPT of democratic management in the early and mid-'70s and began to apply it to their businesses, they failed to define or understand either of the words "democratic" or "management." "Democratic" meant that everyone had to decide everything regardless of their knowledge, skill, or special interests, and "management" was equated with an oppressive individual or group of individuals who had to be structurally eliminated. The resulting structure, or lack thereof, could better be described as "anarchic mismanagement."
#44, Jun 1980, "Decisionmaking: Structure & Strategy" by Lynn MacDonald, p. 20

RECENTLY THE NEW YORK TIMES  RAN "STOCK HIPPIE Story #7." It tells how a young couple promised each other in the late '60s they would never grow old. Now they find themselves living in the suburbs, as dull and successful as their parents. How sad and yet somehow satisfying: another burnt-out generation. Those who have given up on purposeful, playful lives can relax, knowing it was inevitable.

I wish they would publish my story:

In the late '60s there was a relatively straight and successful couple who wished for nothing more than to live happily ever after. They looked at the changes of the '60s with curiosity, but generally felt above them. If they were getting a bit out of shape, wasn't that maturity?

Well, this couple didn't get what they expected either. They went through profound changes - separated and divorced, touched by the Women's movement and the war, redefined community and careers.

A dozen years later, they remain friends and share parenting. Speaking as one half of that ex-couple, speaking out of the communal and cooperative experience of a decade: it hasn't been easy, but it certainly isn't dull.

Maybe no one gets what they expect. The difference seems to be that the other couple is bored by their fate - my friends and I are not. The difference is that though we've each tried it both ways, they don't seem aware of the same options. Perhaps that's because of another obvious difference: The Times prints their story and Communities prints ours.
#46, Dec 1980 "Introducing This Issue" by Paul Freundlich, p. 2

WE MUST LEARN FROM NONVIOLENT conflict waging. The only good chance for successful transformation in this country is along nonviolent lines. I see no hope for a violent revolution primarily because, if the environmentalists are to be believed, the margin of life on this planet is shrinking. The old model for revolution - huge amounts of destruction, leveling of property, and building of new structures--doesn't make sense. What we need is a metaphor of birth rather than a metaphor of destruction.
#49, Jun1981, "Social Change: Three Perspectives" from a talk by George Lakey, edited by Melissa Wenig, p. 21

PART OF EVERYONE'S VISION OF COMMUNITY is to have the difficult life experiences and transitions of birthing, old age, illness, and death transformed from lonely and demeaning trials into joyous, richly meaningful occasions shared fully and without sacrifice by a loving support group.

At Twin Oaks we realized a lot of this vision with the very special life and death of Seth Arginteanu, who lived with us for four years before succumbing to cancer. His unusual openness and courage allowed many of us to participate intimately with him as he defined his needs and got support. Thus, our experience of Seth's life and death included, along with the grief, a solemn joy and celebration of "death as the final stage of growth."
#50, Oct 1981, "A Death in Our Family: Seth" by Melissa Wenig, p. 18

HERE IS AN OBSERVATION THAT DISTURBS ME. MANY PEOPLE who join communities have fallen in love with a particular member. They join because of the budding relationship. When the budding relationship wilts, they bud out. Building a communal culture upon such a shaky foundation as infatuation is ill-advised. Sex can create a mess of the beauty of communal living.
#52, Feb 1982, "Alternatives to Terminal Consciousness" by Gordi Roberts, p. 44

THE LATEST RAGE ON THE PATH TO IRE Consciousness. Posture Three: The Frantic Tantrum Mantra. Lie on your back, flailing your arms and legs and shouting the mantra, "No-o-o-o" at the top of your lungs. The vibrational quality of the word "No" really helps to clear the air - not to mention the apartment building. When you feel you are about to collapse with exhaustion, tighten the muscles and hold your breath. This is an ancient practice and it works! How do you think Krishna turned blue?
#53, Apr 1982, "Tantrum Yoga" by Swami Beyondananda, p. 53

TEN YEARS LATER WE CAN LOOK BACK and appreciate where we have been and how we have grown. We know so much more about how a society could unfold. Our examples are many and peer out through the thousands of pages of the first 55 issues of Communities. Feminism, equality, income sharing, collective business practice, collective decision making, communal lifestyle are not just buzz words; they are working models. And for most of us, "community" as both a place and a way of being remains a cornerstone to our hopes for a better world.
#56, Dec 1982, "Editorial: A Challenge for the Next Decade of Communities" by Melissa Wenig, p. 2

WHEN THE BIGGEST CORPORATIONS OF AMERICA PUT ONE THIRD of their advertising budget not just into selling a product but into selling us on the whole concept of our economic system, you know that capitalism is a falling god.
#60, Oct 1983, "Gatherings '83: Consumer Cooperative Alliance Institute" from a talk by Frances Moore Lappé p. 18

SHOCKED FRIENDS HAVE BEEN TELLING me lately of people they know in the spiritual movement who don't have it together. Immediately, memories flooded me of spiritual people I have known who struck me as, frankly, unbalanced.

How many of these people are on the path for other than spiritual reasons? How many are using "spirit" to cover up deeper personal problems and conflicts? How many of them relate to spirit superficially to gain an identity or, for that matter, a relationship to a community that they can't achieve with other people?

People who have had rough "pasts" often look for a new, better family. They are often attracted to communities. But some are injured people who need help.

God may be a miracle, but the spiritual path isn't. It's work. It includes a hard look at our total selves. Do we avoid relationships to people by insisting on the purity of our relationship to God? Do we leave a troubled home life, blossom in a spiritual hothouse like Findhorn, then wilt when we leave because what supported us was external and not internal? Are we brave enough to confront people? Are we astute enough to recognize the problems? Do we offer the right kind of help, or assume a good dose of meditation will cure everybody? What can we do to turn spiritual frauds into spiritual flowers?
#65, Winter 1984, "Spiritual Fraud" by Irwin Zucker, pp. 3-5

HOW DOES AN EDUCATIONAL PROGRAM DEAL WITH THE fundamental paradox that a cooperative must compete in order to survive? It is not enough to promote cooperation as altruism - helping others for the good of mankind. It is necessary to explore the relationship between cooperation and competition. How do you deal with different motivations? People may cooperate with others to exploit people, compete more effectively, and promote one's self-interest.
#65, Winter 1984, "Education for Cooperation" by Kathryn Hansman-Spice, p. 33

THE POPULAR MOVEMENT FOR LIBERATION now stirring throughout Latin America is grounded in thousands of organizations called base communities. A typical base community consists of a handful of people who live near one another, share common problems, know each other well, teach, depend on, and support each other, and who therefore develop common goals for liberation and common methods of struggle. Since struggle deepens the bond of commitment to one's own base, neither armed might nor infiltration can prevail in the face of so pervasive and powerful a movement for change.
#66, Spring 1985, "Communities of Conversation" by Leroy Moore, p. 37

APRIL FOOL'S DAY, 1985. I CLOSE AND LOCK THE DOOR of my office for the last time, turn in my key, and head down the road, looking for community. It's a long road leading, at last, up a winding gravel drive, through an open gate and up to the door. The sign burned into the weathered wood says, "Please walk in."

Most of my friends told me that dropping out of the professional middle class at my age, 49, was indeed playing the Fool. I didn't much mind that title. If you come to perceive your life as pointless, selfish, and even self-destructive, you change your life, don't you? I had been Serious long enough.
#70, Spring 1986, "Looking for Community" by Jim Allen, p. 45

COMMUNITIES NEED TO TAKE A CLOSE LOOK AT THEIR active selectors and observe whether they work for or against what the community thinks it wants. Potential members should take an equally close look and examine whether they are being led astray by trivial and accidental clues that do not really represent the community's goals.

In these days of diet consciousness, for example, food is a major selector. A vegetarian community will not get meat-eating members, nor will vegetarians join a community that pays no attention to their preferences. Before lightly choosing either of these paths, a community should ask itself "Is food preference really a basis on which we want to exclude potential members?" If not, flexibility may be in order.
#73, Winter 1987, "Selectors: Decisive Factors in Recruitment and Turnover" by Kat Kinkade, p. 16

ONE CAN GO FURTHER IN STATING THAT THE MIDDLE-CLASS communal house lives easily within the urban context and does not share the traditional utopian "back to the land" dream. Thus, this household movement varies markedly from the utopian tradition in America. These people are striving to stay within mainstream urban society and are not interested in "leaving" or making radical changes in society. They are creating an option for living more happily and efficiently in a contemporary urban setting.
#74, Summer 1987, "The Urban Middle-Class Communal Movement" by Louis E. Durham, p. 4

WE'VE TRIED HARD TO PRESENT THE INFORMATION in the most useful ways possible. We've been listening for years to what people want to know about community, and have attempted to address those concerns and questions in ways that are both informative and easy to use. This includes maps; cross-reference charts; alphabetized descriptions; and even lists of who's disbanded, who's changed their name, and who didn't answer our inquiries. We've created an extensive index for tracking down groups by area of focus. And if we still didn't get it quite right, there's a form on the last page for letting us know how to do it better the next time.
#77/78, Winter 1990, The 1990/91 Directory of Intentional Communities, from the "Welcome," p. 3

THERE ARE FOUR REASONS FOR HOME SHARING: first, it uses existing housing stock - it is very expensive to build new housing. Second, it conserves the neighborhood. When you have a neighborhood in which older people live alone and are unable to keep up their houses, the neighborhood declines and deteriorates. Third, it avoids institutionalization; and fourth, it eliminates loneliness. That is the rationale. Home sharing is not for everyone, but it is a very viable option for many, many older people, particularly women. It is an alternative to a retirement home.
#82, Spring 1994, "Intergenerational Home Sharing" by Maggie Kuhn, p. 45

WHEN I FIRST GOT INVOLVED WITH COHOUSING, whenever people asked if cohousing was a form of intentional community I quickly said it definitely was not! I wanted to prevent cohousing from being equated in people's minds with communes and the widely held prejudices against and misinformation about them. Since then, in numerous discussions with members of cohousing "core groups" all over North America, it has slowly become clear that the overriding motivation to live in cohousing is the desire for more contact and connection with others. So, by definition, cohousing projects are certainly "intentional" and certainly "communities."
#83 Summer 1994, "Cohousing and the Wider Communities Movement" by Bill "Zev" Paiss, p. 13

MANY OF OUR COMMUNITIES ARE JUST NOW REACHING that sobering age when we start to question our immortality. The founders are aging, as are many long-time members. Meanwhile, there is a surge of interest in the communities movement among younger people, who see this lifestyle as a partial solution to the multiple crises facing our world. The "founder's dilemma" is the creative tension between affirming the original intent of a community, while at the same time being deeply responsive to the need for growth, flexibility, fresh air.
#85, Winter 1994, "The Founder's Dilemma: Lessons from Arden Village" by Joyce Foote, p. 47

IN THE EMOTIONALLY DEVASTATING abortion debate, Search for Common Ground brought together pro-life and pro-choice advocates, and instead of debating exactly when life begins, they explored where there might be common ground. Both sides found they wanted to prevent unwanted pregnancies and promote conscious conception. Both sides wanted to make adoption more easily available, reduce infant mortality rates, and promote women's and children's rights and male responsibility.
#86, Spring 1995, "Consensus-Based Approaches to Conflict" by Corinne McLaughlin, p. 14

UNCHECKED AUTHORITY BREEDS PASSIVE-AGGRESSION in devoted followers with alarming consistency. How many adoring, obedient, willing puppets does it take to weaken a leader? There are simply too many people willing to submit without reason or oppose without understanding what they're against.
#88, Fall 1995, "`Benevolent Dictators' in Community?" by Mildred Gordon in dialogue with Kat Kinkade, p. 30

EVEN BEYOND THE WORLD OF INTENTIONAL COMMUNITY people often want a bill of health for a given group: is it a "cult," or is it okay? But the very fact that such a question is widely asked means that a judgment has been rendered before the evidence has been heard. I wish, impossibly, that we could somehow simply quit using the term "cult" altogether. The fundamental problem here is that the word doesn't communicate any clear, focused concept, but rather simply indicates a prejudgment of disapproval.
#88, Fall 1995, "Intentional Communities & `Cults'" by Tim Miller, p. 31

I FIGURED THERE HAVE GOT TO BE A lot of "liberal geezers" like me who are not going to suddenly blossom out in polyester and Lawrence Welk when they get old. Some of them are still going to want blue jeans and the Grateful Dead. So I set up another 501(c)(3) and named it Rocinante. My idea is to combine a retirement community with the midwifery center. I see people being born, people giving birth, people dying, and people giving hospice care: a birth and death center--"from the womb to the tomb."
#89, Winter 1995, "Retiring to the Good Life" by Stephen Gaskin, p. 62

AS AN EXERCISE, PRETEND YOU ARE FROM ANOTHER planet and you want examples of typical human beings for your photo album. Having never heard of racism, you'd probably pick someone who represents the majority of the people on the planet: an Asian woman.
#90, Spring 1996, "Cultural Etiquette: A Guide for the Well-Intentioned" by Amoja Three Rivers, p. 45

SOME CHRISTIAN COMMUNITIES ARE SO UNINTERESTED in or distrustful of other intentional communities that they decline being listed in Communities Directory. While these folks certainly live in a community lifestyle, they identify far more strongly with the rightness of their beliefs and missions than with being an intentional community as such.
#92, Fall 1996, "What You Need to Know About Christian Communities" by Joe Peterson, p. 25

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