Life's Lessons
A History of Jesus People USA
By Jon Trott
Endnotes
PART ONE (A & B)
1. David Frederick Gordon, "A Comparison of the Effects of Urban and Suburban Location on Structure and Identity in Two Jesus People Groups" (Ph.D. diss., University of Chicago, 1978), 134. [ Close Window]
2. Look, Time, and Life did stories on the movement, all within a few months of each other. (See "Jesus Is Making Headlines Everywhere!" Truth 2, no. 7 [July 1971]: 10°©12. [ Close Window]
3. Glenn Kittler, The Jesus Kids and Their Leaders (New York: Warner Paperback Library, 1972), 204. Glenn Kaiser of Resurrection Band (now REZ) also recalls Jim telling of his original intent to settle his ministry in Chicago. [ Close Window]
4. Jim and Sue Polosaari, "The Milwaukee Story," and "A Year with Jesus" Street Level 2, no. 1, (January 1971 or 1972), 5°©10. [ Close Window]
5. Cardell K.Jacobson and Thomas J. Pilarzyk "The Growth, Development, and Demise of a Conversionist Sect: The Milwaukee Jesus People" (University of Wisconsin, Milwaukee, 1973), 1. [ Close Window]
6. Cardell K. Jacobson and Thomas J. Pilarzyk, "Faith, Freaks, and Fanaticism: Notes on the Growth and Development of the Milwaukee Jesus People," (Paper presented at annual meetings of the Society for the Scientific Study of Religion, Boston, October, 1972) 3. [ Close Window]
7. J. W. Herrin's testimony admitted that he had gotten drunk even "in my study at the church" and had begun doing private counseling with women in his churches which ended with him "praying and staying with them all night.": J. W. Herrin, "Born Again," Cornerstone, 1, no. 1 (1972): 3. [ Close Window]
8. Interview, Dawn (Herrin) Mortimer. [ Close Window]
9. The Sheep recorded at least two albums, one with a supporting cast, one by themselves. Lonesome Stone was recorded sometime in 1973 by "Reflection Records, 26 Eastbourne Avenue, London W3" and illustrated what JP Milwaukee's core group had become once they arrived in England that summer. The entire outreach was transformed into a rock opera, the tale of "Lonesome Stone," who after journeying through the sixties world of drugs and false relationships, discovers Christ. The Sheep, a recording by Word Music (UK) of songs mostly taken from the Lonesome Stone rock opera, has no date stamp but was recorded while the group was in England. "When we were on the continent of Europe," recalls Carol Durkin, who played two roles in the production, "we stayed with the original idea of evangelism. Once we got to England, it was great having Mr. Frampton back us, but to me it seemed like we got more interested in being 'arty' than we were in following Jesus." By late 1974 the group had returned to America and played a few final gigs before breaking up. In America, the sixties were over, and Lonesome Stone was dated. [ Close Window]
10. The name change from "Charity" to "Resurrection Band" occurred because Jim Palosaari felt that the original name implied JP Milwaukee was "looking for a handout." Jim refused to advertise the band in Street Level until they changed their name; thus the switch to "Resurrection." Of such things, rock'n'roll history is made. [ Close Window]
11. After leaving the continent (they spent a very difficult year there) and going to England, Palosaari and company found a dedicated Christian businessman, Mr. K. P. Frampton, who bankrolled their newborn rock opera, Lonesome Stone. Frampton's children had joined the Children of God, and in response he was leaving no stone unturned in reaching England's young with orthodox Christianity. Palosaari's group seemed just the ticket. While there, Palosaari was in on founding the well-known Greenbelt festival in England. As Greenbelt's souvenir ten-year anniversary publication, Greenbelt: Since the Beginning (Ipswich, England: Ancient House Press, 1983) written by Stewart Henderson, explains:
The London summer of 1973 was memorably muggy. Long clammy weeks punctuated by the occasional spectacular thunderstorm. It was the season theatre director, Jim Palosaari, brought his hippy troupe of actors, musicians and dancers from the United States to perform their 'Jesus Rock Musical, Lonesome Stone' at the capital's premier rock and roll venue, The Rainbow Theatre in Finsbury Park. Sponsored by Christian businessman Kenneth Frampton's Deo Gloria Trust, Palosaari's dramatic band of ex-drug addicts and flower children put across a spectacular message of personal salvation through the teachings of Christ using slide shows, wailing guitars, dance, thudding drums and lights that flashed till your eyes streamed. It was the culture of San Francisco's Haight Ashbury but doused in Holy Water. . . . 'Lonesome Stone' rambled into the flat wilds of Suffolk where a young musician, James Holloway, studying at Essex University, caught up with it at Mildenhall Airbase. Holloway, a blues singer . . . had a dream. It was of an Arts Festival where Christians came to present their talents before a sympathetic audience and to give God the praise for inventing self expression in the first place. He got talking to Jim Palosaari and shared his vision with the rugged, rotund Canadian. Palosaari suggested he find a field. A field was found. 'Then you've got yourself a festival', replied Big Jim (pp. 2, 3).[ Close Window]
12. "The Milwaukee Story," Cornerstone 1, no. 1 (1972): 6. (Early issues had no volume or issue numbers; this magazine is identified by its front-cover photo of the back of a bus, "Maranatha!" painted on it.) Approximately ten younger members of the JP Milwaukee group, when the group fragmented, joined a small Jesus community which had begun in Duluth, Minnesota, as a result of JP Milwaukee's revival there. [ Close Window]
13. "We Are Not the 'Children of God,' " Cornerstone 1, no. 3 (1972): 6. [ Close Window]
14. Camile and others heard many hours of witnessing from the Jesus People but enjoyed hanging around anyway because, as he said, "the FBI is watching us, and it really messes up their heads to see us running around with the Jesus People." [ Close Window]
15. In early November of 1972, JP Milwaukee's home base folded. The Milwaukee Journal (11 November 1972, p. 4) reported Frank Bass saying: "There was no sense continuing to run up bills." The elder blamed the decline of the Milwaukee base on the departure of Palosaari, who failed to bring his group back from Europe. [ Close Window]
16. "Jesus People-U.S.A.-1972," Cornerstone 1, no. 6 (1973): 8. [ Close Window]
17. "Jesus People-USA," Cornerstone 2, no. 4 or 5 (1972/1973): 7. Cover reads, "Ye Must Be Born Again"; two issues with the same cover and similar [yet not identical] contents were printed in two different cities for witnessing. We don't know which one is which!) [ Close Window]
18. "Jesus People Here for Public Rallies," from a Houghton-Hancock, Michigan, area newspaper (name and date unknown). [ Close Window]
19. "To Be a Disciple: Jesus People USA," Cornerstone 2, no. 9 (1973): 6, 7. [ Close Window]
20. "Truckin' for Jesus: Jesus People USA," Cornerstone 2, no. 7 (1973); 6, 7. [ Close Window]
21. "In His Hands," Cornerstone 3, no. 13 (1974): 6. [ Close Window]
22. Ibid., 6. [ Close Window]
23. "Monkey's Uncle?" Cornerstone 3, no. 13 (1974): 9. [ Close Window]
24. "The Way of a Man with a Maid," Cornerstone 3, no. 14 (1974): 3. [ Close Window]
25. "Who is Guru Maharaj Ji?" Cornerstone 3, no. 11 (1974): 5. [ Close Window]
26. "Letters," Cornerstone 3, no. 13 (1974): 8. (There is also a small article about the incident on page 11.) [ Close Window]
27. "A Note to the Readers," Cornerstone 3, no. 11 (1974): 8. [ Close Window]
28. J. W. Herrin, "A Year of Contrast," Cornerstone 3, no. 12 (1974): 2. [ Close Window]
29. Interview, Wendi (Herrin) Kaiser. [ Close Window]
30. "United We Stand," Cornerstone 3, no. 14 (1974): 6. [ Close Window]
31. Ibid., 6, 7. [ Close Window]
32. "Starting Our Fourth Year," Cornerstone 4, no. 23 (1975): 9. [ Close Window]
33. Response to "Offensive Cover?" letter to Cornerstone 3, no. 21 (1975): 6. [ Close Window]
34. Gordon, "Two Jesus People Groups," 40, 41. [ Close Window]
35. Ibid., 43. [ Close Window]
36. Ibid., 51. [ Close Window]
37. "Part of the True Vine," Cornerstone 3, no. 20 (1975): 6°©7. [ Close Window]
38. "An Open Letter to the Body of Christ," Cornerstone 3, no. 18 (1974): 8. [ Close Window]
39. According to one issue of Cornerstone, Daystar has "over 12 communities scattered across the country. Begun in 1964, they are a valuable source of teaching and leadership to the Body of Christ" ("Communes: Where You Throw It All Together and Hope for the Best," vol. 7, no. 44 [1978]: 7). [ Close Window]
40. This writer is almost certain that the teaching was alluded to in my hearing, and I'm quite sure that no one pursued me about "getting the rod" as a discipline, and that no one ever explained it to me until near the end of my first year in the community. Did I ever submit to a "spanking"? Yes. Four or five times, to see if I could be "cured" of masturbation. The spankings didn't work, needless to say. A more biblical method which did yield positive results was the confession of lustful thoughts before lust led to its logical consequences. [ Close Window]
41. Sociologist Anson Shupe (see page 43) decided to see for himself after hearing about Enroth's planned book about JPUSA and other allegedly abusive groups. Shupe stayed with us for two days and a night, getting at least a sample of JPUSA community life. [ Close Window]
PART TWO
2. "Starting Our Fourth Year," Cornerstone, Vol. 4, Issue 23, p. 8,9. [ Close Window]
2. This writer joined the JPUSA community in 1977 after a brief stint at an evangelical college. [ Close Window]
3. "Jesus People Summer," Cornerstone, Vol. 4, Issue 25, p. 5. [ Close Window]
4. An early ad in Cornerstone [Vol. 4, Issue 26, p. 15] indicates how we got started: "JPUSA REPAIRS Are you tired of looking at the crack in your wall? Is your paint and wallpaper getting... 'off the wall'? Painting, Wallpapering, Plastering, Renovating, Carpet Installation, Winterizing your home, Broken windows replaced, odd jobs. Excellent work by Licensed General Contracotrs. For free estimate call" and then the punchline: "DONATION." [ Close Window]
5. "Where's the Money? Prostitution," Cornerstone, Vol. 4, Issue 25, p. 2,6. [ Close Window]
6. "Wake Up," Cornerstone, Vol. 4, Issue 27, p. 2. [ Close Window]
7. "The Jesus Revolution: Where We Are," Cornerstone, Vol. 4, Issue 28, p. 2. [ Close Window]
8. JPUSA photo archives, reprinted in Cornerstone, Vol. 22, Issue 102-103, p. 18. Yes, we messed up. The photo, run last issue, should have been in this one! [ Close Window]
9. "Citizens of Two Worlds," Cornerstone, Vol. 5, Issue 30, p. 4,5. [ Close Window]
10. "The Loft Bed Story," Cornerstone, Vol. 5, Issue 30, p. 5. Anyone who has visited us throughout the years knows that the loft bed has accompanied us wherever we have lived since Paulina. This writer and his wife currently have a loft bed. [ Close Window]
11. "Answered Prayer: Our New Church," Cornerstone, Vol. 5, Issue 33, p. 11. This was our first full-color issue of Cornerstone. [ Close Window]
12. "Answered Prayer: Our New Church," Cornerstone, Vol. 5, Issue 33, p. 11. [ Close Window]
13. "Rez Band Packs House for LP Giveaway," Jon Trott, CCM, February 1982, p. 27. [ Close Window]
14. These "curses" were treated lightly by us. However, one night this writer and a few other JPUSAs were unloading a moving truck into the church when a young hispanic man across the street began calling curses down on us, using a mixture of English and Spanish. Suddenly one of the JPUSA brothers looked toward the man, pointed at him, and said loudly, "I rebuke you in the name of Jesus!" What happened next I leave for the sociologists, psychologists, and/or theologians to argue over. The man screamed, raised his hands above his head and ran off down the street shrieking, hands still raised as he faded from sight. [ Close Window]
15. "Roots," Cornerstone, Marguerite Brown, Vol. 5, Issue 35, p. 8. The actual Hyde Park address of the New Life community was 7242 S. Euclid. [ Close Window]
16. "JPUSA Summer," Cornerstone, Vol. 6, Issue 37, p. 5. [ Close Window]
17. This the author knows because when he joined January 16, 1977, he inquired about the group's "population," and was informed that a very recent headcount came up 159. "You're 160," said my informant. [ Close Window]
18. "A Jesus Family Reunion," Cornerstone, Vol. 6, Issue 39, p. 12. [ Close Window]
19. "Citizens of Two Worlds," Cornerstone, Vol. 5, Issue 30, p. 30. [ Close Window]
20. "Everybody knows that when you are called by the Secret Police it means death," Harlan Popov, Cornerstone, Vol. 6, Issue 39, p. 17. [ Close Window]
21. "Is God Black?," Lampstand, Vol. 1, Issue 3, p. 3,13. The authors quote here from James Cone's A Black Theology of Liberation (1970). [ Close Window]
22. "Is God Black?," Lampstand, Vol. 1, Issue 3, p. 3,13. [ Close Window]
23. "Psalm 133," Cornerstone, Vol. 6, Issue 41, p. 10. [ Close Window]
PART THREE
1. Ethelle Gladden, letter to the editor, Cornerstone 7, no. 43 (1978): 9. [ Close Window]
2. "Cult of the Month: The Gay Church," Cornerstone 6, no. 39 (1977): 4. [ Close Window]
3. Masthead, Cornerstone 6, no. 41 (1978): 3. [ Close Window]
4. Letters section, Cornerstone 4, no. 28 (1976): 6. [ Close Window]
5. David Frederick Gordon, "A Comparison of the Effects of Urban and Suburban Location on Structure and Identity in Two Jesus People Groups" (Ph.D. diss., University of Chicago, 1978), 134. [ Close Window]
6. In his Life Together Bonhoeffer wrote of the Finkenwalde community he briefly ran before Hitler shut it down. The passage I paraphrase actually says,
Among men there is strife. "He is our peace," says Paul of Jesus Christ (Eph. 2:14). Without Christ there is discord between God and man and between man and man. Christ became the Mediator and made peace with God and among men. Without Christ we should not know God, we could not call upon Him, nor come to Him. But without Christ we also would not know our brother, nor could we come to him. The way is blocked by our own ego. Christ opened up the way to God and to our brother. Now Christians can live with one another in peace; they can love and serve one another; they can become one. But they can continue to do so only by way of Jesus Christ. Only in Jesus Christ are we one, only through him are we bound together. To eternity he remains the one Mediator (Dietrich Bonhoeffer, Life Together [New York: Harper & Brothers, 1954], 23-24).[ Close Window]
7. "Keith Green JPUSA Benefit," Cornerstone 6, no. 41 (1978): 15. The concert was held May 13, 1978, and enabled us to buy a new walk-in freezer for our kitchen. [ Close Window]
8. "Random Notes," Cornerstone 7, no. 42, (1978): 14. [ Close Window]
9. See Jon Trott, "Life's Lessons, Part Two," Cornerstone 23, no.104 (1994): 22. [ Close Window]
10. See Gary Metz, "The Alberto Story," Cornerstone 9, no. 53 (1981):29-31. Most Evangelicals found out about Alberto's false story from Christianity Today, who picked up the Cornerstone story. This was our first attempt at investigative reporting; it cost around $2,000, a stunning price tag for us. [ Close Window]
11. See "The Catholic Question," Cornerstone 9, no. 53 (1981): 31. This editorial noted in part,
In understanding Catholics, we must dispense with the picture of a pre-Reformation "Mother Church." The Catholic church today is an amalgamation of traditional, liberal, and evangelical theology...Our relationship towards Catholicism should not echo the left and right, to and fro, veering of society's opinion. The conservative swing of our country, as positive as it is, in many respects comes with the potential for a reactionary pride totally absent from Scripture. It is this pride, the naive arrogance of "being right," that would erect walls between us and our Catholic brothers and sisters. This "spirit of the age" is one which discourages innovation and reaching out, encouraging retreat and fortification...
... All Catholics are not born-again Christians, and the large majority of charismatic and evangelical Catholics have elected to remain within their church as a seed of hope, much like those evangelicals who are attempting to renew the mainline Protestant denominations.[ Close Window]
12. Green's vision of community was enunciated in this announcement: "Through His Spirit the Lord has shown us that He will accomplish this through: Concert Crusades including thorough one-on-one follow-up, prison and ghetto ministries with rehabilitation/half-way house programs. We also feel led to establish Christian Communities for discipleship training and as an example of Jesus' love to a lonely and frightened world" (Cornerstone 6, no. 40 [1977]: 14). [ Close Window]
13. Originally with the then-miniscule Star Song records, the album is still being distributed via REZ Band's label, Grrr recordS, 939 W. Wilson Ave., Chicago, Ill. 60640. [ Close Window]
14. Faith Tabernacle; see Jon Trott, "Life's Lessons, Part Two," Cornerstone 23, no. 104 (1994): [ Close Window]
15. 4431-33 North Paulina; ibid., 18-19. [ Close Window]
16. 1017 Barry Street; ibid., 21. [ Close Window]
17. What we called "the Yellow House"; ibid., 21-22. [ Close Window]
18. "Feedback," Cornerstone 6, no. 41 (1978): 14. [ Close Window]
19. Contemporary Christian Music 1, no.5 (November 1978): 19. [ Close Window]
20. "Feedback,"14. [ Close Window]
21. "Random Notes," 14. [ Close Window]
PART FOUR
1. Jean Vanier, leader of the Catholic community L'Arche, was later quoted in Cornerstone to illustrate true community versus sect:
A true community becomes more and more open; a sect seems open, but over time in fact becomes more and more closed. A sect is made up of people who believe that only they are right. They are incapable of listening; they are enclosed and fanatical; they find no truth outside themselves. Their members have lost their capacity for individual reflection; only they are elect, saved and perfect; everyone else is wrong.Communities are also distinguished from sects by the fact that the members of a sect focus more and more on a single reference--their founder, prophet, shepherd, leader or saint. It is he who holds all the temporal and spiritual power and keeps all the members under control. They read only his writings and they live from his words alone. This false prophet refuses to allow anyone but himself speak to the group; he dismisses anyone who could threaten his all-powerful authority. He surrounds himself with people who are weak, incapable of any personal thought ("Community," Cornerstone 9, no. 5 [1980]: 37). [ Close Window]
2. Even in JPUSA's earliest days, both in Jacksonville, Florida, and later in Faith Tabernacle's basement, we had a library of books. According to one early member, "It may have only been sixty or seventy books in Jacksonville, but we always tried to have a library."
A 1979 "required reading list" for new JPUSA members, posted in our ministry's library, contained more charismatic titles than evangelical, including such books as David Wilkerson's Cross and the Switchblade, John and Elizabeth Sherrill's They Speak with Other Tongues, Hal Lindsey's Late Great Planet Earth, Mel Tari's Like a Mighty Wind. Yet evangelical authors were also represented via books such as Paul Little's Know What You Believe, C. S. Lewis's Mere Christianity, The Screwtape Letters, and The Great Divorce, and Dietrich Bonhoeffer's The Cost of Discipleship. [ Close Window]
3. One early Mumford book and teaching tape suggested that if a married woman obeyed her husband, and by obeying, sinned, she would be guiltless because she had obeyed her husband. This tape was summarily rejected by the JPUSA leadership, and the error exposed at length by some of JPUSA's older married women. "I emphasized over and over again to the women of the community that if they ever were to violate God's Word or their conscience, even in supposed obedience to their husbands, that would be sin, pure and simple. And God would hold them accountable for every action," notes Dawn Herrin Mortimer. "It is clear that every individual stands on their own before Christ and must account for her or his choices." Such a lesson seemed doubly important to JPUSA, as the community's onetime elder J. W. Herrin had been thwarted by the actions of two women: the woman who refused to submit to his adulterous advances, and his then wife, Dawn Herrin, who, after the younger woman had confided in her, exposed his sinfulness to the community's leadership (dealt with in Part One). Those actions ultimately resulted in his being asked to leave. One shudders to think what might have happened had either woman failed in her duty to Christ. [ Close Window]
4. Divination is "the practice of seeking to foretell future events or discover hidden knowledge by occult or supernatural means" (Webster's). Asking a demon for information about future events, or even present reality, would certainly fall within this definition. A few scriptures refuting divination: Deut. 18:10<->12; Joshua 13:22 (by implication); 1 Sam. 15:23; 2 Kings 17:17; Jer. 14:14, 15; Ezek. 13:23; Acts 16:16<->18. In addition, it seems only logical that asking a demon--who would certainly be a pathological liar--for truth would be a self-defeating process. [ Close Window] 5. For an entertaining account of a Billy Graham crusade in Chicago where JP Milwaukee defended Graham from a group of "hecklers," see "Billy Graham and the Jesus People," Street Level 1, no. 5 (July 1972): 8, 9. (The article was reprinted from the now-defunct Chicago Daily-News.)
Mr. Graham's own "hippies," known as "Jesus People," tangled peacefully with hairy street radicals, self-described Yippies and so-called advocates of "gay pride." The dissident young men and women hooted, hissed, hollered and hee-hawed during the preaching and hymn-singing.But the Jesus People eventually had the last word, forming a triumphant circle after the sermon ended, and chanting: "Join the Jesus Revolution . . . Jesus, Jesus, Jesus, Jesus, Jesus."
'Jesus is the way,' they cried, pointing index fingers toward heaven. . . . The young "Jesus People" are the "anti-establishment" wing of the Graham movement, according to Charles Riggs, director of the [Graham] Crusade.
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6. "Centurions of Madness," Cornerstone 8, no. 46 (1979): 5. [ Close Window]
7. Part of that witness had long been against non-Christian and pseudo-Christian religions, then referred to as "cults." (Since Jonestown, the meaning of "cult" has moved from the theological into the sociological, and as it has done so, we have slowly moved away from using the term.) For many issues, Cornerstone featured "Cult of the Month" articles, a clever line meant to question the longevity of such groups. We formed strong bonds with groups such as the late Walter Martin's Christian Research Institute (now headed by Hank Hanegraaff), and the Spiritual Counterfeits Project, descendant of another Jesus movement group, the Berkeley Christian Coalition. One issue announced our participation in a "conference on the cults" in Arrowhead Springs, California. "This was the first conference of its kind, involving five or six Christian ministries, dealing with exposing cults" ("Cults Conference," Cornerstone 5, no. 33 [1976]: 10). [ Close Window]
8. "E.R.A.: Women's Search for Equality," Cornerstone 7, no. 44 (1978): 5. Two interviews, one of Madalyn Murray O'Hair, the other with the bogus ex-Satanist John Todd, were further training for us regarding the advantages of avoiding flaming rhetoric. Both the atheist's and the alleged ex-Satanist's rhetoric against us seemed aimed mostly at deflecting solid questions they couldn't or wouldn't answer. (See "Cornerstone's Near Miss Interviews," Cornerstone 8, no. 48 [1979]: 40.) [ Close Window]
9. Eph. 5:25, NRSV [ Close Window]
10. "E.R.A.," 4, 5. [ Close Window]
11. "Biblical Inerrancy: Truth or Consequences," Cornerstone 7, no. 45 (1979): [ Close Window]
12. Our earlier understanding of Scripture's authority and primacy was well articulated in the 1975 article, "The Bible: Why Should I Believe It?" Cornerstone 4, no. 26 (1975): 5. [ Close Window]
13. Dave and Neta Jackson, Living Together in a World Falling Apart (Carol Stream, Ill.: Creation House, 1974). [ Close Window]
14. Dave Jackson, "Guyana: Was the Problem Too Much Discernment?" Cornerstone 7, no. 45 (1979): 2. 14. "Cults: What to Say When the Tacks Are Brass," Cornerstone 8, no. 47 (1979): 39. [ Close Window]
15. "JPUSA Winter," Cornerstone 7, no. 45 (1979): 9. [ Close Window]
16. Ibid. [ Close Window]
17. Suzanne E. Ray, "Community: The Jesus People U.S.A.," Trinity Digest 30, no. 6 (2 March 1979): 3. [ Close Window]
18. Ibid. [ Close Window]
19. Lesley Sussman, "Jesus Group Buys Hotel, Vows Rehab," Uptown News, 17 April 1979, 1. [ Close Window]
20. Ibid. [ Close Window]
21. Ibid. [ Close Window]
22. "Uptown," Cornerstone 6, no. 40 (1977): 4-5. [ Close Window]
23. I heard, rather than saw, the shooting itself, but looked out my third-story window, saw what I'd feared to see (a man lying motionless on the sidewalk), and ran down into the street with another JPUSA to see if the man had been killed. He had been hit with five bullets in the chest. His girlfriend stood nearby, screaming and moaning, as we checked for any sign of life. A policeman looked in vain for a phone to call his precinct; not one of the many observers wanted to be involved. We finally offered him ours. [ Close Window]
24. In cooperation with a Christian real-estate developer, our construction crews turned Paulina into condominiums, a rather ironic end for our old communal home. This was meant to help us pay the bills for the new Malden building. [ Close Window]
25. "JPUSA Summer," Cornerstone 8, no. 47(1979): 34. This issue was also the first Cornerstone to leave the newspaper format for a magazine format. [ Close Window]
26. After a Rebels gang member was allegedly slain by a Latin King, this writer was asked by a JPUSA pastor to sing at the funeral. In a surreal scene at the funeral home, Rebels gang members gathered around the open coffin for photographs. For the camera, one member folded his hands as if in prayer, all the while pledging to kill a Latin King in retaliation for his friend's death. [ Close Window]
PART FIVE
1. Cornerstone, Vol 9, Issue 50, back cover. No citation for the original quote was given. [ Close Window]
2. "Summer Notes," Cornerstone, Vol. 9, Issue 50, p. 32. [ Close Window]
3. "Uptown: Our Neighbors," Cornerstone, Vol. 9, Issue 52, p. 6. [ Close Window]
4. "A Note from Chicago: Our New Leland Building," (JPUSA support flier), 1983. [ Close Window]
5. "The Alberto Story," Gary Metz, Cornerstone, Vol. 9, Issue 53, p. 29. [ Close Window]
6. "Cornerstone's Near-Miss Interviews with John Todd and Madalyn Murray O'Hair," Cornerstone, Vol. 8, Issue 48. [ Close Window]
7. "Prosperity," Cornerstone, Vol. 10, Issue 54, p. 12. [ Close Window]
8. "The Day They Hung Christian Community," Jon Trott, Cornerstone, Vol. 10, Issue 56, p. 32. [ Close Window]
9. "A Day in the Life . . . ," Bette Durr, Cornerstone, Vol. 10, Issue 54, p. 34. [ Close Window]
10. "JPUSA Update," Cornerstone, Vol 8, Issue 49, p. 32. [ Close Window]
11. Among other memories this writer has of the Cornerstone era at the Clybourn building was being shot at one night from the Cabrini Projects; the bullet came through the window glass with a plink and audibly skidded across the floor. Needless to say, work was over for the evening. We were back the next day, though with window blinds closed. [ Close Window]
12. "A Note from Chicago: Our New Leland Building," (JPUSA support flier), 1983. [ Close Window]
13. "Community," Cornerstone, Vol. 9, Issue 50, p. 36. [ Close Window]
14. Smith had questionnaires distributed to approximately one quarter of our membership, selected to fulfill his criteria of a representative cross-section. This study offered an interesting perspective on both why people join "religious communes" and why they stay there. Smith defined "commune" as "a minimum of three adults who share a common dwelling, household duties, meals, belief system, provide emotional support for one another, and identify themselves as a communal household or commune." As with our community, he administered his questionnaire at six other communes in the area, one (The Institute of Cultural Affairs) only two blocks distant from our Malden address. The religious differences in three of the seven communes were fairly minor; JPUSA, Austin Fellowship, and Gospel Outreach had already been fellowshipping with each other as Christian sisters and brothers. A small Mennonite commune was actually made up of short-term members interested in serving the inner city's poor. The Olive Branch's Christian roots went back nearly a century as one of the oldest rescue missions in America, though their interest in communal living (according to Smith) was only rekindled in 1979. [ Close Window]
15. Cambridge, Massachusetts: Harvard University Press, 1972. [ Close Window]
16. "The Use of Structural Arrangements and Organizational Strategies by Urban Communes," William L. Smith, Communal Societies, 1986, 6: 118-137, p. 118,119. [ Close Window]
17. "The Use of Structural Arrangements and Organizational Strategies by Urban Communes," William L. Smith, Communal Societies, 1986, 6: 118-137, p. 130. [ Close Window]
18. "The Use of Structural Arrangements and Organizational Strategies by Urban Communes," William L. Smith, Communal Societies, 1986, 6: 118-137, p. 123. [ Close Window]
19. "Urban Communitarianism in the 1980s: Seven Urban Religious Communities in Chicago," William L. Smith, Notre Dame, Indiana: Unpublished Ph. D. Dissertation, University of Notre Dame, 1984, p.p.. 144,145. [ Close Window]
20. "Urban Communitarianism in the 1980s: Seven Urban Religious Communities in Chicago," William L. Smith, Notre Dame, Indiana: Unpublished Ph. D. Dissertation, University of Notre Dame, 1984, p.p.. 147. [ Close Window]
21. "The World of Meaning of Urban Religious Communalists," William L. Smith, Syzygy: Journal of Alternative Religion and Culture, 1:2 (1992), p. 144, 145. [ Close Window]
PART SIX
1.Don McLeese, "Praising Jesus with Heavy-Metal Beat," Chicago Sun-Times, 29 June 1984. [ Close Window]
2. Larry Finley, "Christian Rock Fest Keeps the Faith--Loud and Clear," Chicago Sun-Times, 29 June 1984. [ Close Window]
3. Bruce Buursma, "Festival Celebrates Rock 'n' Religion," Chicago Tribune, 1 July 1984, sec. 3. [ Close Window]
PART SEVEN
1. Todd Gitlin and Nanci Hollander, Uptown: Poor Whites in Chicago (New York: Harper & Row, 1970). Gitlin worked in Uptown, Chicago from 1965 to 1970, and his book--written with then-wife Nanci Hollander and mostly composed of first-person interviews along the lines of James Agee's Let Us Now Praise Famous Men -- is (among other things) an indictment against Chicago's destructive housing policy. [ Close Window]
2. Newsletter, "Note from Chicago," 1984, Jesus People USA, Chicago. [ Close Window]
3. The leaflet, on the official stationery of the Community Property Organization, was dated 29 July 1986. Copy on file. [ Close Window]
4. Laurie Abraham, "Refugee Families Face Eviction by Rehabber," Chicago Sun-Times, Aug. 1986. [ Close Window]
5. Michael Loftin, "Coalition Formed to Fight Displacement," The Voice Speaks: The Newsletter of Voice of the People in Uptown (spring 1987): 1. Voice of the People is a low-income housing developer. [ Close Window]
6. Since in Chicago the Democratic nominee virtually always wins the general aldermanic elections, primary elections are often the most heated. [ Close Window]
7. This quotation is not exact. The author was watching the returns that night, however, and heard something quite close to this! [ Close Window]
8. The election was so close, that had JPUSA's votes gone as a block the other way, Orbach would possibly have won, by as few as two votes. Final tally: Orbach 9,253; Shiller 9,751, from David K. Fremon, Chicago Politics Ward by Ward (Bloomington, Ind.: Indiana University Press, 1988), 309. [ Close Window]
9. Ibid., 306. [ Close Window]
10. "Editorial," Rev Rag: The JPUSA Weekly, 27 Sept. 1987, 4. [ Close Window]
11. Rev Rag, 4 Oct. 1987. 12. Ibid., 8 Nov. 1987. [ Close Window]
PART EIGHT
1.Newsletter, "Uptown Tent City News," vol. 1, iss. 1, day 4 [There was only one issue]. [ Close Window]
2. See "Ald. Shiller arrested at Uptown tent city," Chicago Sun-Times, Oct. 14, 1986 [p.# unavailable]. [ Close Window]
3. "They Call It Home," Cornerstone, vol. 18, iss. 90, p.6. [ Close Window]
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