The Washington Post reports that in blue-collar America, “it’s the parents are hanging up on war and on the recruiters”:http://www.washingtonpost.com/ac2/wp-dyn/A35400-2004Jul7?language=printer trying to send their sons overseas:
bq. “It’s the parents holding me back,” [Army recruiter] Broadwater says. When he calls, they hang up the phone, refuse to put their children on the line, tell him off. They try to talk their sons and daughters out of joining, and, more often now, they succeed.
Lots of good commentary on this article and what it means from “Under the Same Sun”:http://www.underthesamesun.org/content/2004/07/index.html#000100, where I found this link. USS draws some good questions for the peace movement:
bq. So, what are we tell mothers of future dead soldiers? We were afraid to be seen as less than supporting of the troops so we will let them be sent to kill and get killed in an immoral occupation? I am not saying that it was not hard to voice these truths, especially before all the evidence became widely available and before the body bags and bodies missing parts started streaming back home. It is partly a ques
Quaker Ranter
A Weekly Newsletter and Blog from Martin Kelley
Tag Archives ⇒ america
Malcolm Gladwell’s “The Tipping Point”
April 18, 2004
Just finished a quick read of Malcolm Gladwell’s “The Tipping Point: How Little Things Can Make a Big Difference.” I remember devouring some of the original pieces in _The New Yorker_ and was thrilled when a friend loaned me a copy of the book.
Sodium-Free Friends
March 5, 2004
Yet another group of Friends (doesn’t matter which, it could be any) is planning a program on “community.” They quote a snippet of a 1653 epistle on George Fox – you know the one about “Mind that which is eternal…” Fine enough, but there’s so much more to the epistle that we would fear to quote, like:
We are redeemed by the only redeemer Christ Jesus, not with corruptible things, neither is our redemption of man, nor by man, nor according to the will of man, but contrary to man’s will. And so, our unity and fellowship with vain man are lost, and all his evil ways are now turned into enmity; and all his profession is now found to be deceit, and in all his fairest pretences lodgeth cruelty; and the bottom and ground of all his knowledge of God and Christ is found sandy, and cannot endure the tempest.
Interesting ideas, but not ones most liberal Friends would like to tackle. It’s a shame. I wish we would more more actively engage with our tradition and not just selectively edit out a few words which makes Fox sound like a seventeen century Thich Nhat Hanh. I think we can simultaneously wrestle with and challenge our tradition without having to either capitulate to it or abandon it.
After writing the above, I went for a neighborhood walk with baby asleep in the backpack. And I realized I hadn’t explained why it matters to engage. I didn’t quote the sentences about human willfullness to show that I’m more seventeenth century than thee, or to prove I can use the “C” word.
No, I quote it because it’s a rockin’ quote. George Fox is mapping out for us twenty-first century Friends just how we might get out of the predicament of superficial “community” we’ve gotten ourselves into. Everyone from Walmart to Walgreen’s, from Hillary Clinton to Oprah, is trying to sell us on some dream of community complete with a price tag from corporate America. Buy our products, our political party, our lifestyle and we’ll give you the narcotic of consumer targeting. Wear the right right sneaker or drive the right car and you’re part of the in-crowd.
But these communities built on the sand just dissolve in the tide and leave us more stranded than when we started.
We poor humans are looking for ways to transcend the crappiness of our war- and consumer-obsessed world. Quakerism has something to say about that (more than ways to recycle plastic or stage a protest faux-blockade). We’re tossing out the future when we throw away the past, just to live in our TVs. George’s epistle mentions this too:
Let not hard words trouble you, nor fair speeches win you; but dwell in the power of truth, in the mighty God, and have salt in yourselves to savour all words, and to stand against all the wiles of the devil, in the mighty power of God.
(Quotes from Epistle 24, reprinted here.)
Signs of Hope
November 26, 2003
I think I sometimes appear more pessimistic than I really am. Here are some of this week’s reasons for hope.
* Being in touch with Jorj & Sue and Barb and Tobi because of these writings (could the “Lost Generation”:http://www.nonviolence.org/martink/archives/000147.php be muddling towards a new coalesence?)
* A small flurry of recent talks and pamphlets about rediscovering traditional Quakerism: Marty Grundy’s 2002 lecture _Quaker Treasure: Discovering The Basis For Unity Among Friends_, Paul Lacey’s _The Authority Of Our Meetings Is The Power Of God_ , and Lloyd Lee Wilson’s “Wrestling With Our Faith Tradition”:http://www.ncymc.org/journal/ncymcjournal3.pdf (PDF)
* Tony P. saying he was grieved that Julie has left the Society of Friends and caring enough to talk to her. Thank you.
* A flyer I saw this weekend, written by PYM Religious Education staff. It was a list of what they thought they should be doing and it was really pretty good (why don’t they’d print this in _PYM News_ , it’s much better than their boilerplate entries this issue). Even more I hope the work does take a move in that direction.
* Thomas Hamm’s The Quakers in America, which just came in yesterday. It’s perhaps a little too introductory but we need a good introduction and Hamm’s the one to write it. His book on Orthodox Friends, Transformation of American Quakerism is amazingly well researched and essential reading for any involved Friend who wants to understand who we are. He’s working on a companion history on the Hicksites, which is very much needed.
Emergent Church Movement: The Younger Evangelicals and Quaker Renewal
September 6, 2003
A look at the generational shifts facing Friends.
I’m currently reading Robert E. Webber’s The Younger Evangelicals: Facing the Challenges of the New World, which examines the cultural and generational shifts happening within the Christian Evangelical movement. At the bottom of this page is a handy chart that outlines the generational differences in theology, ecclesiastical paradigm, church polity that he sees. When I first saw it I said “yes!” to almost each category, as it clearly hits at the generational forces hitting Quakerism.
Unfortunately many Friends in leadership positions don’t really understand the problems facing Quakerism. Or: they do, but they don’t understand the larger shifts behind them and think that they just need to redouble their efforts using the old methods and models. The Baby Boom generation in charge knows the challenge is to reach out to seekers in their twenties or thirties, but they do this by developing programs that would have appealed to them when they were that age. The current crop of outreach projects and peace initiatives are all very 1980 in style. There’s no recognition that the secular peace community that drew seekers in twenty years ago no longer exists and that today’s seekers are looking for something deeper, something more personal and more real.
When younger Friends are included in the surveys and committees, they tend to be either the uninvolved children of important Baby Boom generation Quakers, or those thirty-something Friends that culturally and philosophically fit into the older paradigms. It’s fine that these two types of Friends are around, but neither group challenges Baby Boomer group-think. Outspoken younger Friends often end up leaving the Society in frustration after a few years.
It’s a shame. In my ten years attending a downtown Philadelphia Friends meeting, I easily met a hundred young seekers. They mostly cycled through, attending for periods ranging from a few months to a few years. I would often ask them why they stopped coming. Sometimes they were just nice and said life was too busy, but of course that’s not a real answer: you make time for the things that are important and that feed you in some way. But others told me they found the meeting unwelcoming, or Friends too self-congratulatory or superficial, the community more social than spiritual. I went back to this meeting one First Day after a two year absence and it was depressing how it was all the same faces. This is not a knock on this particular meeting, since the same dynamics are at work in most of the liberal-leaning meetings I’ve attended, both in the FGC and FUM worlds – it’s a generational cultural phenomenon. I have never found the young Quaker seeker community I know is out there, though I’ve glimpsed its individual faces a hundred times: always just out of reach, never gelling into a movement.
I’m not sure what the answers are. Luckily it’s not my job to have answers: I leave that up to Christ and only concern myself with being as faithful a servant to the Spirit as I can be (this spirit-led leadership style is exactly one of the generational shifts Webber talks about). I’ve been given a clear message that my job is to stay with the Society of Friends, that I might be of use someday. But there are a few pieces that I think will come out:
A re-examination of our roots, as Christians and as Friends
What babies were thrown out with the bathwater by turn-of-the-century Friends who embraced modernism and rationalism and turned their back on traditional testimonies? This will require challenging some of the sacred myths of contemporary Quakerism. There are a lot that aren’t particularly Quaker and we need to start admitting to that. I’ve personally taken up plain dress and find the old statements on the peace testimony much deeper and more meaningful than contemporary ones. I’m a professional webmaster and run a prominent pacifist site, so it’s not like I’m stuck in the nineteenth century; instead, I just think these old testimonies actually speak to our condition in the twenty-first Century.
A Desire to Grow
Too many Friends are happy with their nice cozy meetings. The meetings serve as family and as a support group, and a real growth would disrupt our established patterns. If Quakerism grew tenfold over the next twenty years we’d have to build meetinghouses, have extra worship, reorganize our committees. Involved Friends wouldn’t know all the other involved Friends in their yearly meeting. With more members we’d have to become more rigorous and disciplined in our committee meetings. Quakerism would feel different if it were ten times larger: how many of us would just feel uncomfortable with that. Many of our Meetings are ripe for growth, being in booming suburbs or thriving urban centers, but year after year they stay small. Many simply neglect and screw up outreach or religious education efforts as a way of keeping the meeting at its current size and with its current character.
A more personally-involved, time-consuming commitment
Religion in America has become yet another consumer choice, an entertainment option for Sunday morning, and this paradigm is true with Friends. We complain how much time our Quaker work takes up. We complain about clearness committees or visioning groups that might take up a Saturday afternoon. A more involved Quakerism would realize that the hour on First Day morning is in many ways the least important time to our Society. Younger seekers are looking for connections that are deeper and that will require time. We can’t build a Society on the cheap. It’s not money we need to invest, but our hearts and time.
I recently visited a Meeting that was setting up its first adult religious education program. When it came time to figure out the format, a weighty Friend declared that it couldn’t take place on the first Sunday of the month because that was when the finance committee met; the second Sunday was out because of the membership care committee; the third was out because of business meeting and so forth. It turned out that religious education could be squeezed into one 45-minute slot on the fourth Sunday of every month. Here was a small struggling meeting in the middle of an sympathetic urban neighborhood and they couldn’t spare even an hour a month on religious education or substantive outreach to new members. Modern Friends should not exist to meet in committees.
A renewal of discipline and oversight
These are taboo words for many modern Friends. But we’ve taken open-hearted tolerance so far that we’ve forgotten who we are. What does it mean to be a Quaker? Seekers are looking for answers. Friends have been able to provide them with answers in the past: both ways to conduct oneself in the world and ways to reach the divine. Many of us actually yearn for more care, attention and oversight in our religious lives and more connection with others.
A confrontation of our ethnic and cultural bigotries
Too much of Quaker culture is still rooted in elitist wealthy Philadelphia Main Line “Wasp” culture. For generations of Friends, the Society became an ethnic group you were born into. Too many Friends still care if your name is “Roberts,” “Jones,” “Lippencott,” “Thomas,” “Brinton.” A number of nineteenth-century Quaker leaders tried to make this a religion of family fiefdoms. There was a love of the world and an urge for to be respected by the outside world (the Episcopalians wouldn’t let you into the country clubs if you wore plain dress or got too excited about religion).
Today we too often confuse the culture of those families with Quakerism. The most obvious example to me is the oft-repeated phrase: “Friends don’t believe in proselytizing.” Wrong: we started off as great speakers of the Truth, gaining numbers in great quantities. It was the old Quaker families who started fretting about new blood in the Society, for they saw birthright membership as more important than baptism by the Holy Spirit. We’ve got a lot of baggage left over from this era, things we need to re-examine, including: our willingness to sacrifice Truth-telling in the name of politeness; an over-developed intellectualism that has become snobbery against those without advanced schooling; our taboo about being too loud or too “ethnic” in Meeting.
Note that I haven’t specifically mentioned racial diversity. This is a piece of the work we need to do and I’m happy that many Friends are working on it. But I think we’ll all agree that it will take more than a few African Americans with graduate degrees to bring true diversity. The Liberal branch of Friends spends a lot of time congratulating itself on being open, tolerant and self-examining and yet as far as I can tell we’re the least ethnically-diverse branch of American Quakers (I’m pretty sure, anyone with corroboration?). We need to re-examine and challenge the unwritten norms of Quaker culture that don’t arise from faith. When we have something to offer besides upper-class liberalism, we’ll find we can talk to a much wider selection of seekers.
Can we do it?
Can we do these re-examinations without ripping our Society apart? I don’t know. I don’t think the age of Quaker schisms is over, I just think we have a different discipline and church polity that let us pretend the splits aren’t there. We just self-select ourselves into different sub-groups. I’m not sure if this can continue indefinitely. Every week our Meetings for Worship bring together people of radically different beliefs and non-beliefs. Instead of worship, we have individual meditation in a group setting, where everyone is free to believe what they want to believe. This isn’t Friends’ style and it’s not satisfying to many of us. I know this statement may seem like sacrilege to many Friends who value tolerance above all. But I don’t think I’m the only one who would rather worship God than Silence, who longs for a deeper religious fellowship than that found in most contemporary Meetings. Quakerism will change and Modernism isn’t the end of history.
How open will we all be to this process? How honest will we get? Where will our Society end up? We’re not the only religion in America that is facing these questions.
Traditional | Pragmatic | Younger | |
Theological | Christianity as a rational worldview | Christianity as therapy Answers needs | Christianity as a community of faith. Ancient/Reformation |
Apologetics Style | Evidential Foundational | Christianity as meaning-giver Experiential Personal Faith | Embrace the metanarrative Embodied apologetic Communal faith |
Ecclesial Paradigm | Constantinian Church Civil Religion | Culturally sensitive church Market Driven | Missional Church Counter cultural |
Church Style | Neighbourhood churches Rural | Megachuruch Suburban Market targeted | Small Church Back to cities Intercultural |
Leadership Style | Pastor centred | Managerial Model CEO | Team ministry Priesthood of all |
Youth Ministry | Church-centred programs | Outreach Programs Weekend fun retreats | Prayer, Bible Study, Worship, Social Action |
Education | Sunday School Information centred | Target generational groups and needs | Intergenerational formation in community |
Spirituality | Keep the rules | Prosperity and success | Authentic embodiment |
Worship | Traditional | Contemporary | Convergence |
Art | Restrained | Art as illustration | Incarnational embodiment |
Evangelism | Mass evangelism | Seeker Service | Process evangelism |
Activists | Beginnings of evangelical social action | Need-driving social action (divorce groups, drug rehab | Rebuild cities and neighborhoods |
See also:
On Quaker Ranter:
- It Will Be There in Decline Our Entire Lives. There’s a generation of young Christians disillusioned by modern church institutionalism who are writing and blogging under the “post-modern” “emergent church” labels. Do Friends have anything to offer these wearied seekers except more of the same hashed out institutionalism?
- Post-Liberals & Post-Evangelicals?, my observations from the November 2003 “Indie Allies” meet-up.
- Sodium-Free Friends, a post of mine urging Friends to actively engage with our tradition and not just selectively edit out a few words which makes Fox sound like a seventeen century Thich Nhat Hanh. “We poor humans are looking for ways to transcend the crappiness of our war- and consumer-obsessed world and Quakerism has something to say about that.”
- Peace and Twenty-Somethings: are the Emergent Church seekers creating the kinds of youth-led intentional communities that the peace movement inspired in the 1970s?
Elsewhere:
- From Evangelical Friends Church Southwest comes an emergent church” church planting project called Simple Churches (since laid down, link is to archive). I love their intro: “As your peruse the links from this site please recognize that the Truth reflected in essays are often written with a ‘prophetic edge’, that is sharp, non compromising and sometimes radical perspective. We believe Truth can be received without ‘cursing the darkness’ and encourage you to reflect upon finding the ‘candle’ to light, personally, as you apply what you hear the Lord speaking to you.”
- The emergent church movement hit the New York Times in February 2004. Here’s a link to the article and my thoughts about it.
- “Orthodox Twenty-Somethings,” a great article from TheOoze (now lost to a site redesign of theirs), and my intro to the article Want to understand us?
- The blogger Punkmonkey talks about what a missional community of faith would look like and it sounds a lot like what I dream of: “a missional community of faith is a living breathing transparent community of faith willing to get messy while reach out to, and bringing in, those outside the current community.”
Insuring Violence Never ends
August 22, 2003
“Bill Hobbs”:http://hobbsonline.blogspot.com/2003_08_01_hobbsonline_archive.html#106139209827725521 challenged Nonviolence.org about the recent lack of condemnations of Palestinian violence. It’s a fair critique and a good question. For the record, Nonviolence.org agrees with you that bombing buses is wrong. Hamas should be condemned, thank you. Of course, Israelis building in the occupied territories is also wrong and should also be condemned. The zealots in the conflict there demand that everyone take sides, but to be pacifist means never taking the side of evil and always demanding that the third way of nonviolence be found.
The Israelis and Palestinians have so much in common. Both are a historically-persecuted people with contested claim to the land. The war between them has been largely funded and egged on by outside parties who seem to have a vested interest in the violence continuing ad infinitum. Both sides chronicle every bus bombed and bullet fired, using the outrage to rally the faithful to fresh atrocities. Blogs like Bill Hobbs’ and organizations like the International Solidarity Movement help insure that the bombings will never stop. Caught in the middle are a lot of naive kids: suicide bombers, soldiers, and activists who think just one more act of over-the-top bravery will stop the violence.
The war in Israel and Palestine will only stop when enough Israelis and Palestinians declare themselves traitors to the chants of nationalistic jingoism. We are all Israelis, we are all Palestinians. There but for the grace of God go all of us: our houses bulldozed, our loved ones killed on the way to work.
Once upon a time we in America could think that we were immune to it all; the idea that we’re all Israelis and Palestinians seemed a rhetorical stretch. But I was one of the millions who spent the night of 9/11/01 calling New York friends to see if they were safe (I was on my honeymoon and was so shaken that one of my calls was to an ex-girlfriend’s parents; my wife gracefully forgave me). On that day, we Americans were delivered the message that we too are complicit. We too must also declare ourselves traitors to our country’s war mythologies and start being honest about our historic complicity with war. As a people, Americans weren’t innocent victims at either Pearl Harbor or the World Trade Center towers (though as individuals we were, which is the point of nonviolent outrage of nationalistic violence). every blog post commemorating a victimhood, whether in New York City or Tel Aviv, supports the cause of war. I will not condemn every act of violence but I will condemn the cause of violence and I will expose the mythologies of war.
Proposal: Armed Forces Pledge to Support Dissent
August 5, 2003
By Martin Kelley. Should armed forces personnel threaten dissenters by telling them to leave the country? Here’s my proposal for an Armed Forces pledge to support dissent.
My Experiments with Plainness
August 20, 2002
[See also: Resources on Quaker Plainness]
This was a post I sent to the “Pearl” email list, which consists of members of the 2002 FGC Gathering workshop led by Lloyd Lee Wilson of North Carolina Yearly Meeting (Conservative). Eighth Month 20, 2002
I thought I’d share some of my journey in plain-ness since Gathering. There’s two parts to plain dress: simplicity and plain-ness.
The most important part of the simplicity work has been simplifying my wardrobe. It’s incredible how many clothes I have. I suspect I have a lot fewer than most Americans but there’s still tons, and never enough room in the closets & dressers (I do have small closets but still!). I’d like to get all my clothes into one or two dresser drawers and donate the rest to charity. Two pairs of pants, a couple of shirts, a few days worth of socks and undergarments. This requires that I wash everything frequently which means I hand-wash things but that’s okay. The point is to not worry or think about what I’m going to wear every morning. I’ve been to a wedding and a funeral since I started going plain and it was nice not having to fret about what to wear.
I also appreciate using less resources up by having fewer clothes. It’s hard to get away from products that don’t have some negative side effects (support of oil industry, spilling of chemical wastes into streams, killing of animals for hide, exploitation of people constructing the clothes at horrible wages & conditions). I try my best to balance these concerns but the best way is to reduce the use.
These motivations are simple-ness rather than plain-ness. But I am trying to be plain too. For men it’s pretty easy. My most common clothing since Gathering has been black pants, shoes and suspenders, and the combo seems to look pretty plain. There’s no historic authenticity. The pants are Levi-Dockers which I already own, the shoes non-leather ones from Payless, also already owned. The only purchase was suspenders from Sears. I bought black overalls too. My Dockers were victims of a minor bike accident last week (my scraped knee & elbow are healing well, thank you, and my bike is fine) and I’m replacing them with thicker pants that will hold up better to repeated washing & use. There’s irony in this, certainly. If I were being just simple, I’d wear out all the pants I have – despite their color – rather than buy new ones. I’d be wearing some bright & wacky pants, that’s for sure! But irony is part of any witness, especially in the beginning when there’s some lifestyle shifting that needs to happen. As a person living in the world I’m bound to have contradictions: they help me to not take myself too seriously and I try to accept them with grace and good humor.
But practicality in dress more important to me than historical authenticity. I don’t want to wear a hat since I bike every day and want to keep my head free for the helmet; it also feels like my doing it would go beyond the line into quaintness. The only type of clothing that’s new to my wardrobe is the suspenders and really they are as practical as a belt, just less common today. A few Civil War re-enactment buffs have smilingly observed that clip-on suspenders aren’t historically authentic but that’s perfectly okay with me. I also wear collars, that’s perfectly okay with me too.
The other thing that I’m clear about is that the commandment to plain dress is not necessarily eternal. It is situational, it is partly a response to the world and to Quakerdom and it does consciously refer to certain symbols. God is what’s eternal, and listening to the call of Christ within is the real commandment. If I were in a Quaker community that demanded plain dress, I expect I would feel led to break out the tie-die and bleach and manic-panic hair coloring. Dress is an outward form and like all outward forms and practices, it can easily become a false sacrament. If we embrace the form but forget the source (which I suspect lots of Nineteenth Century Friends did), then it’s time to cause a ruckus.
Every so often Friends need to look around and take stock of the state of the Society. At the turn of the 20th Century, they did that. There’s a fascinating anti-plain dress book from that time that argues that it’s a musty old tradition that should be swept away in light of the socialist ecumenical world of the future. I suspect I would have had much sympathy for the position at the time, especially if I were in a group of Friends who didn’t have the fire of the Spirit and wore their old clothes only because their parents had and it was expected of Quakers.
Today the situation is changed. We have many Friends who have blended in so well with modern suburban America that they’re indistinguishable in spirit or deed. They don’t want to have committee meeting on Saturdays or after Meeting since that would take up so much time, etc. They’re happy being Quakers as long as not much is expected and as long as there’s no challenge and no sacrifice required. We also have Friends who think that the peace testimony and witness is all there is (confusing the outward form with the source again, in my opinion). When a spiritual emptiness sets into a community there are two obvious ways out: 1) bring in the fads of the outside world (religious revivalism in the 19 Century, socialist ecumenicalsim in the 20th, Buddhism and sweat lodges in the 21st). or 2) re-examine the fire of previous generations and figure out what babies you threw away with the bathwater in the last rebellion against empty outward form.
I think Quakers really found something special 350 years ago, or rediscovered it and that we are constantly rediscovering it. I have felt that power/ I know that there is still one, named Jesus Christ, who can speak to my condition and that the Spirit comes to teach the people directly. I’ll read old journals and put on old clothes to try to understand early Friends’ beliefs. The clothes aren’t important, I don’t want to give them too much weight. But there is a tradition of Quakers taking on plain dress upon some sort of deep spiritual convincement (it is so much of a cliche of old Quaker journals that literary types classify it as part of the essential structure of the journals). I see plain dress as a reminder we give ourselves that we are trying to live outside the worldliness of our times and serve the eternal. My witness to others is simply that I think Quakerism is something to commit oneself wholly to (yes, I’ll meet on a Saturday) and that there are some precious gifts in traditional Quaker faith & practice that could speak to the spiritual crisis many Friends feel today.
In friendship,
Martin Kelley
Atlantic City Area MM, NJ
martink@martinkelley.com
Related Posts
- Plain Dressing at the FGC Gathering (Seventh Month 2004)
- Gohn Brothers and some plain dressing tips (Seventh Month 2004)