In-person event!

If you live south of Boston, I want to invite you to a workshop I’ll be giving on Sat., Jan. 31:

Woody Plants in Winter: An Intro to iNaturalist

Saturday, Jan. 31, 10-12 noon. Led by Dan Harper, sponsored by the Cohasset Conservation Trust.

Come explore the winter woods using iNaturalist, a nonprofit online platform that helps you learn about nature while connecting you with other nature lovers. We’ll start indoors with an introduction to iNaturalist. Then we’ll head outdoors, to identify trees and shrubs in Great Brewster Woods and Dean’s Meadow, a 25-acre tract of woodland next to Cohasset Common.

10 a.m., Introduction to iNaturalist, Carriage House Nursery School, 23 N. Main St. Cohasset. Learn the power of the iNaturalist platform, which offers computer vision identification suggestions that are checked by human experts who volunteer their time. If possible, install the iNaturalist app on your smartphone in advance.

11 a.m., Woody Plants in Winter, start at Carriage House Nursery School, 23 N. Main St. Cohasset. After an introduction to identifying woody plants in winter, we’ll go out and find some plants to identify. We’ll use the classic field guide Woody Plants in Winter by Earl L. Core and Nelle P. Ammons, as well as other field guides. If you have a 10x hand lens, or a macro lens for your phone, please bring it along.

All ages are welcome, but persons under age 18 must be accompanied by an adult. Please note that iNaturalist users under the age of 12 must obtain parental permission to use the platform here.

Weather cancellation: Major winter storm cancels. Otherwise, dress for the weather. If it’s super cold or wet, we’ll spend minimal time outdoors, and bring samples indoors to identify in comfort.

As a professional educator for 25 years, Dan Harper developed curriculum for a weekly ecojustice class (gr. 6-8), a week-long ecology day camp (gr. 2-8), and week-long half-day workshops for children and adults. He currently is co-director of Ecojustice Camp South Shore.

The Cohasset Conservation Trust is a volunteer, non-profit organization whose mission is the protection of areas of ecological importance, such as marshes, woodlands, and seashores; the promotion of public interest in conservation and smart development; and the preservation of properties of unique historic interest or unusual beauty.

From one cartoonist to another

(Eventually, this will turn out to be about progressive spirituality — bear with me….)

Scott Adams, the creator of the “Dilbert” cartoon (and the Dilbert merchandise empire) has died of prostate cancer, at age 68. Cancer deaths are often unpleasant, and Adams’s last months sound like they were especially painful and debilitating, not something you would wish on anyone.

Adams left behind a very mixed legacy. His “Dilbert” comic strip was syndicated from 1989 until 2023. For the first few years, the strip often offered a fresh and funny take on what it’s like to be a lower-level white collar worker in corporate America. But Adams’s career went downhill from there.

Although, who am I to judge? I guess I can call myself a cartoonist, insofar as I drew a regular strip for the weekly newspaper of the undergraduate college I attended. My drawings were good enough, but my weakness was writing the strips. I depended on my friend Mike (who’s now a rabbi) to write the strips, and after he graduated I never drew another weekly strip. I manage to write acceptable nonfiction prose, but when it came to writing comic strips, I was a failure.

By contrast, Scott Adams was a wildly successful cartoonist, even though he drew badly. His characters show no particular expression, and he had little understanding of how to represent three dimensional space. But his writing was good, or it was in the first few years of the strip, because in writing for the strip he managed to capture some of the more frustrating aspects of corporate bureaucracy. He came out with a strip that appealed to the white collar cubical worker at a time when there were lots of white collar cubical workers. His success as a cartoonist was probably due more to lucky timing than anything else.

Yet after half a dozen years, in the late 1990s, “Dilbert” was getting repetitive. By the 2000s, none of the characters was likable; or maybe Adams no longer liked any of his characters. And by the 2010s, the strip was just plain boring, as well as mean-spirited. I think what happened was simple. In 1995, Adams quit his white collar cubical job in order to work full-time as a cartoonist; once he stopped working in a cubical, he stopped being funny.

Furthermore, by the 2000s, Adams was becoming an unlikeable person. My take on it is that he let his success go to his head, deluding himself into thinking he was pretty hot stuff even though he couldn’t draw and he wasn’t much of a writer. He became pompous and self-righteous. You can read a brief summary of his online sockpuppetry, trolling, and bad behavior here. His bad behavior kept getting worse, culminating in 2023 when he said in his podcast:

“If nearly half of all Blacks are not okay with white people—according to this poll, not according to me, according to this poll—that’s a hate group. And I don’t want to have anything to do with them. And I would say, based on the current way things are going, the best advice I would give to white people is to get the hell away from Black people. Just get the –– away. Wherever you have to go, just get away. Because there’s no fixing this. This can’t be fixed.” [Expletive deleted by me.]

(Full disclosure: I admit I didn’t listen to the podcast myself; I depended on this transcription.)

In fact, as early as 2000, Adams had turned into one of the least likable characters in his strip. He founded Scott Adams Foods to manufacture a frozen burrito that he called “the blue jeans of food.” What a stupid phrase. It’s a phrase that is classic corporate gobbledy-gook; it is exactly the sort of meaningless utterance made by the Pointy-Haired Boss of the early “Dilbert” cartoons. Adams had become the Pointy-Haired Boss.

I told you that eventually we’d get around to religion. In the last few weeks of his life, when he was in hospice, Adams apparently became a Christian. According to TMZ, in a final episode of his podcast his ex-wife read a letter from him which stated “he’s converting to Christianity because of the ‘risk-reward’ calculation.” (For an in-depth discussion of this philosophical stance, see Pascal’s Wager on the Stanford Encyclopedia of Philosophy; there is little evidence that Adams understood any of the philosophical complexities.) Calling his conversion to Christianity a “‘risk-reward’ calculation” sounds like more corporate gobbledy-gook. Again, it’s the sort of thing the Pointy-Haired Boss would say, which is kind of sad.

Crucially, he did not say what form of Christianity he converted to. Did he become a Roman Catholic? a Latter Day Saint? Russian Orthodox? an evangelical Protestant? “Dilbert” had grown so mean-spirited in its last couple of decades that it’s hard for me to imagine what form of Christianity finally attracted him. Or maybe he just didn’t know all that much about Christianity, and just called himself a Christian without knowing quite what he meant. However, from my religious point of view, he didn’t have to worry about the afterlife. If he had become almost any form of progressive Christian, he would have understood God as love and forgiveness, and he wouldn’t have had to worry so much about formal conversion. Instead, he seems to have understood God as a sort of deified Pointy-Haired Boss, and Christianity as a corporate bureaucracy. Which is too bad.

But despite all your flaws, thank you Scott Adams, for a half dozen years of a good comic strip. Not a great comic strip — you weren’t a Herriman, or a Mauldin, or a Johnston. And maybe you should have done what Bill Watterson did, refusing to sell related merchandise, then quitting while you were still fresh. Nevertheless, your half dozen good years remain a legacy that surpasses what most people manage to do. So thank you for the good stuff, and we’ll try to forget about the rest of it.

A caricature portraying Scott Adams as the Pointy Haired Boss.
From one cartoonist to another: Adams as the Pointy Haired Boss. Maybe the Pointy-Haired Boss was more likable than we all thought….

1/14: overall revision for clarity.

Quote to start the year

While researching Neo-Dadist sculptor Soroku Toyoshima this afternoon, I ran across a quote by his son that feels like it’s meant for the coming year:

“Create dialogue, because in the end, you’re not going to change people’s minds by telling them they’re dumb.” — Tak Toyoshima

This comes from a 2021 interview titled “Teach-In on Race: Tak Toyoshima on Using Art to Heal the World,” on the Emerson College website. Tak is probably best known as the creator of the “Secret Asian Man” cartoon. And while he’s not exactly a Unitarian Universalist, Tak is UU-adjacent, with a spouse who’s active in a local UU congregation.

2025: liberal and progressive religion in review

A/ The decline of organized religion has halted (for now)

In 2025, the big news in progressive religion was that religion is not quite as dead as the social scientists want us to believe. A Pew Research Center study released in December was titled “Religion holds steady in America.” At the same time, the study also found that “people in every birth cohort — from the youngest to the oldest — have grown less religious as they have aged.”

However, as usual, religiosity is measured with phenomena that are very much Christian-centric. One of the metrics that Pew looks at is how “prayerful” people are. By that metric, I’m completely non-religious, since I don’t pray. Another metric used by Pew is whether people “identify with a religion.” That means that Pew is measuring religiosity as a function of affiliating with an organized religious group. But we already know that the twenty-first century is a time when people are disaffiliating from all organizations. I would also say that lots of people I know are religious/spiritual without belonging to an organized religious group — I think of the people I know who do yoga or qi-gong, or who create their own spiritual rituals for groups of friends, or who consult Tarot cards, etc.

You also have to consider how organized religion gets defined. If you’re a practitioner of Orisa devotion (such as Santeria) and regularly visit a botanica, you’re not going to be counted as participating in organized religion. If you’re a yoga teacher, spending many hours leading classes and attending ongoing training, you’re not going to be counted as participating in organized religion. The unacknowledged influence of Protestant Christianity on American social scientists is still there. The more something looks like a Protestant Christian church, the more likely it is to be defined as a religion. The more something looks like Protestant Christian spiritual practice (e.g., prayer, regular attendance at religious services, belief in God, etc.), the more likely it is to be defined as a religious practice.

B/ Protest politics remains important for White Christian and post-Christian religious progressives

In a year-end article on Religion News Service, veteran religion reporters Jack Jenkins and Bob Smietana wrote about the Americas religious figures whom they expect to be most news-worthy in 2026. They chose a mix of religious conservatives, moderates, and liberals/progressives — and a range of races, ethnicities, and religious affiliations. The only person they chose who is best known for protest politics is Rev. David Black, a progressive White minister in a majority-White denomination, Presbyterian Church (USA).

Contrast that with the person Jenkins and Smietana picked to represent Black Protestantism, Rev. Frederick D. Hayes, who is running for Congress in his Dallas congressional district. Instead of protest politics, Hayes is using his religious platform to try to add another progressive voice in Congress.

Or consider Brad Lander, a Jew who is running for Congress in New York City. Lander offers a nuanced, liberal Zionist take on Israel — he calls himself a “steadfast supporter of Israel,” while also calling the Israeli campaign in Gaza a “genocide.” But instead of setting up a protest like a tent city, Lander hopes to take his nuanced view of Israel to Congress.

Or contrast that with Mehdi Hasan, a Muslim journalist whose show was canceled by MSNBC. Hasan went out and founded his own media outlet using Substack, and now has 50,00 paid subscribers (and 450,000 total subscribers). Instead of protest politics, Hasan is contributing directly to public discourse.

Speaking personally, most of the Unitarian Universalists I know (i.e., people who are mostly White, mostly progressive, mostly post-Christian) seem to place highest value on protest politics. If you want to get maximum kudos in Unitarian Universalist circles, tell people that you’re going to go to a protest rally. But if you say that you’re running for the local school board, or helping to run the local food pantry, or doing progressive journalism, it doesn’t seem to impress other religious progressives as an expression of your progressive religious values.

White religious progressives seem to place the most value on protest, and on what they call “resistance.” I just wish they placed more value on constructive ways to change the world.

C/ What religious progressives don’t seem to pay much attention to

The religious progressives I know don’t seem to pay much attention to several trends that I would have thought interesting to all religious progressives.

Continue reading “2025: liberal and progressive religion in review”

Preston Bradley online

I’ve been trying to find out something about Preston Bradley. He was the minister of People’s Church in Chicago from 1912 to 1976. At its peak, People’s Church reportedly drew 4,000 people each Sunday, presumably over the morning and evening services, probably the largest Unitarian church of all time. Beyond that, Bradley’s radio broadcasts reportedly reached five million people. These figures may be exaggerated — Bradley has been accused of inflating the size of his congregation and the number of his radio listeners — but he certainly reached a great many people, most people than just about any other Unitarian minister; his closest competitors are Theodore Parker and Norbert and Maja Capek.

But there’s not much about him online. This post collects some of the information that I’ve been able to dig up. Feel free to link to more material in the comments.

In 1929, the Universalists took notice of Bradley in an article in The Universalist Leader (vol. 32 no. 47):

“One of the most interesting preachers now in the Unitarian Church is the Rev. Preston Bradley of the People’s Church, or Uptown Temple, in Chicago. It is safe to say that for the first time a considerable number of his ministerial colleagues have become acquainted with him. Dr. Bradley began his ministry as a Presbyterian, but soon found his views expanding and gradually he outgrew the creed of his church. In due time he separated from his denomination and with his congregation carries on an independent movement. Feeling the need of fellowship and the advantages of union with some denominational body, they affiliated with the Unitarians seven years ago. One of the best and biggest sessions of the conference was held in his church. The Uptown Temple is a fine new building, in proportions and arrangements not very different from the well known Tremont Temple in Boston, but much more artistic. It seats about thirty-six hundred people and it is filled every Sunday morning.”

When the People’s Church voted to affiliate with the Unitarians, there was an article in the American Unitarian Association’s Christian Register (7 February 1924) — notice that a different attendance figure is reported here:

“Dr. Preston Bradley is minister of the People’s Church in Chicago, Ill. This church was founded by its present minister twelve years ago, and is now one of the most largely attended liberal churches in the world. Its Sunday morning attendance is upward of two thousand. Services are conducted in the Pantheon Theatre on Sheridan Road north of Wilson Avenue. The church voted recently to affiliate with the Western Unitarian Conference, the American Unitarian Association, and the National Federation of Religious Liberals.”

This excerpt from “Another View of Preston Bradley,” by Judy Thornber, gives a sense of the impression Bradley made as a preacher:

“As a true admirer who heard Preston Bradley on the radio and in person at his church, I saw no sign of megachurch techniques. Bradley did not ‘orate.’ He spoke in a personal, conversational way, revealing his own feelings and thoughts and his high aspirations for what people could do. He acknowledged that times were difficult and many people had enormous problems. It was, after all, the Depression. He did his best to provide hope to his following, without mention of God or Jesus, and to engage in citywide social action with various civic organizations. This man was not an Elmer Gantry type egoist. He was passionate about empathy and support for those with troubles, but not in a ‘theatrical’ way. His true genius was that he simply talked directly to his congregation, both on the radio and in the church, as if they were intelligent people who wanted to lead good lives. He tried to encourage them and keep their hope alive.

Thornberg goes on to offer some excellent advice that probably still holds true for today’s Unitarian Universalists ministers:

“Since few of today’s UU ministers can grow membership the way Bradley did, we should seriously study his sermons to understand why they spoke so clearly to people and were so well received by the public. When Bradley spoke, you felt he was speaking to you one on one. He shared himself. He did not pretend to have all the answers. He did preach that hope could be nurtured by persevering and by focusing on leading a good life according to our own best lights.”

With that brief introduction to Bradley’s life and work, here are some of the online resources I’ve found.

Preston Bradley online

N.B.: You must look at the comments for Lisa DeG’s extensive list of links to Bradley material.

About Bradley

1. Time magazine article on his 25th anniversary, 26 April 26 1937.

“The [25th anniversary] jubilee was that of the world’s largest Unitarian church (2,500 members), founded with 67 members in 1912 by a rotund, swarthy little man who today is Chicago’s most popular Protestant pastor.”

2. “Another view of Preston Bradley,” Judy Thornber, 14 July 2015.

Personal memories of Bradley; see excerpt above.

3. Patrick Murfin’s brief biography of Bradley

This is the only biography of Bradley that I’ve been able to find online. That the “Dictionary of Unitarian and Universalist Biography” does not have a biography for Bradley may seem like a curious omission, given that Bradley was one of only a handful of Unitarian or Universalist ministers of a 20th C. mega-church (a mega-church is defined as a church with a Sunday attendance of over 2,000; remember, that’s attendance, not membership). Beyond that, because of his radio broadcasts Bradley was arguably one of the most widely-known Unitarian ministers of the mid-twentieth century. Furthermore, Bradley actively promoted social justice, which seemingly would pique the interest of today’s Unitarian Universalist scholars. However, Bradley holds little interest for today’s UU scholars, and that may be for a number of reasons: Bradley trained for ministry at Moody Bible Institute rather than at an elite theological school; Midwestern and Chicago Unitarianism is generally undervalued by UU scholars; and Bradley remained a Christian Unitarian long after that became unpopular. Perhaps his worst sin, though, was that he was a wildly popular preacher, and we UUs seem to be uncomfortable with the fact that our religion actually holds attraction for the common person.

Bradley’s written work

1. A copy of The Liberalist, a publication of People’s Church that mostly featured Bradley’s writing; from May, 1960.

2. “Mystery of Life” in The Unitarian Christian, periodical dated Dec., 1950.

3. Along the Way: An Autobiography, 1962. Hosted at the Internet Archive; if you have an account with the Internet Archive, you are able to “borrow” this book and read it for free online.

Audio of his radio sermons

1. The Harvard Square Library website has audio for six of his sermons (oddly enough, linked to from a webpage describing how Bradley inspired the soap opera “The Guiding Light”)

The sermons are:
“An Inspirational Message in Troubled Times” (25 January 1943)
“What is Christianity” (18 January 1959)
“Thanksgiving Sermon” (November, 1960)
“The Religious Atheist” (12 April 1964)
“Meeting Criticism” (24 October 1965
“The Pastor in the Blizzard” (N.D.)

2. Illinois Digital Archive has audio for one of his sermons

The sermon is:
“Education Decisions” (10 March 1939)

Quan Am

Avalokiteshvara is a Buddhist deity with multiple identities, some of which I outlined in an earlier post. In Vietnam, this deity appears as Quan Am.

Sculpture of a female figure seated in lotus position.
White-robed Quan Am, marble, Walters Art Museum, acc. no. 25.69.

This sculpture, carved in Vietnam in the nineteenth century, portrays Quan Am attired in a white robe. So it is that here Avalokiteshvara manifests both as Vietnamese, and as the White Robed Bodhisatva of Compassion — showing how one deity’s manifestations can be shaped both by theological concerns, and by regional or national identity.

A word of the year: TACO

In its Dec. 6-12 edition, The Economist has an article has an article in which it proposes its “word of the year.” The article has no byline, and cites no sources — typical for The Economist, and one of the reasons I do not fully trust it — but this particular article is mostly humorous so I guess I don’t need a byline. The anonymous author begins the article by naming words-of-the-year that were runners-up:

“Finance is a good place to look for words of the year because trends move fast, and its denizens like neologisms. TACO is this year’s favorite. Coined by Robert Armstrong, a journalists at the Financial Times, it stands for ‘Trump Always Chickens Out’ and points to the many tariff fights Donald Trump has picked and then backed down from….”

For the record, The Economist’s winning word of the year is “slop,” as in “AI slop.”

Noted without comment

From an interview in Esquire with Scott Galloway, who is clinical professor of marketing at the Stern School of Business, New York University:

“When I was younger, I considered myself a scientist, and I was disparaging about religion and people who practiced it. What I’ve generally found is that people getting together once a week to be in the agency of something bigger than themselves and wish their neighbors good tidings is a good thing.”

(Thank you, Carol, for finding this.)

Noted with comment

The San Francisco Standard recently published an article by Zara Stone titled “How Gifted Is Your 3-year-old? IQ tests for preschoolers become the norm in Silicon Valley: Psychologists have seen a surge in Bay Area parents seeking a leg-up for admissions to elite schools.” Now remember — it’s elite preschools for which they’re seeking a leg up. That’s 3 years olds.

The long title of the article pretty much tells the whole sick story, but some of the quotes are revealing. The author interviews Tsunami Turner, who works as an educational psychologist at a company in San Jose that provides “child-centered therapy” as well as IQ testing services:

“‘Some parents come in with an IQ number in mind. They are really wanting to have their child hit a specific number,’ she said. Their kids are often very accomplished, taking dace, soccer, art, and music — and know they ‘have to get a certain number.’ They show up ‘highly anxious,’ she said. If scores come in lower than expected, Turner gets pushback and requests for retests.

“‘There’s a lot of societal pressure. The family is incredibly busy and wants their kid in a school that challenges their intellect and supports their development,’ she said. It can spiral quickly. ‘The goal is that a child will get into a good primary school, and that will lead them to getting into a good college, which will lead them to getting a good job and doing really well in the world.'”

In my 13 years working as a minister of religious education in Silicon Valley, I saw some of this — not so much among the families in the UU congregation there, because if you’re trying to fast-track your kids in this way, you don’t waste time on things like moral and spiritual education — but I did see it happening. It really is true, some well-to-do Silicon Valley parents start trying to build their child’s resume starting when the child is 2 years old. I feel this phenomenon is bad for children, and tends to result in accomplished but stunted and less-than-fully-human adults.