Tag Archives ⇒ look

Barking up the family tree

May 10, 2018
· Martin Kelley

There’s a num­ber of com­mon gate­ways for seek­ers to dis­cov­er Quak­ers – activism is a com­mon one (see last week’s Quak­er­S­peak inter­view with Lina Blount), as is plain dress (my posts on the top­ic are my most pop­u­lar), as is child­hood expe­ri­ences at Quak­er schools.

But a big gate­way is geneal­o­gy. Over the years I’ve got­ten count­less emails and phone calls from excit­ed new­com­ers who start off the con­ver­sa­tion with details of their fam­i­ly tree (when I used to answer the Quaker­books phone, I would let these folks go for about two min­utes before gen­tly inter­ject­ing “wow that’s fas­ci­nat­ing!, do you wan­na buy a book?!?”)

One fas­ci­nat­ing fac­toid in this week’s Quak­er­S­peak video comes from Thomas Hamm:

If your fam­i­ly arrived in the Unit­ed States before 1860, there’s prob­a­bly a 50 – 50 chance that you have a Quak­er ances­tor somewhere.

Quak­er Meet­ings should­n’t try to be the gath­er­ing spots for prodi­gal fam­i­ly reunions. The ear­ly Quak­ers were strangers to one anoth­er, join­ing togeth­er because of the fire of their con­vic­tions. Ours is a liv­ing, breath­ing, ever evolv­ing spir­i­tu­al prac­tice. Still: we are also a group­ing of peo­ple. We look for belonging.

The longer I’m with Friends, the more I think ours is a reli­gious com­mu­ni­ty that draws strength from the ten­sion of para­dox­es. I have a soft spot for the old Quak­er fam­i­lies. If Jesus brings some of the new peo­ple in through Beliefnet quizzes or Ances​try​.com search results, well, maybe that’s okay.

http://​quak​er​s​peak​.com/​h​o​w​-​t​o​-​r​e​s​e​a​r​c​h​-​y​o​u​r​-​q​u​a​k​e​r​-​a​n​c​e​s​t​ry/

British Quakers take long hard look at faith

May 7, 2018
· Martin Kelley

Britain Year­ly Meet­ing has decid­ed to under­take a once-in-a-generation rewrite of its Faith and Practice

Reg­u­lar revi­sion and being open to new truths is part of who Quak­ers are as a reli­gious soci­ety. Quak­ers com­piled the first of these books of dis­ci­pline in 1738. Since then, each new gen­er­a­tion of Quak­ers has revised the book. A new revi­sion may help it speak to younger Quak­ers and the wider world.

This pos­si­bil­i­ty of this revi­sion was the basis for the inac­cu­rate and overblown click­baity rhetoric last week that Quak­ers were giv­ing up God. Rewrit­ing these books of Faith and Prac­tice is not uncom­mon. But it can be a big fraught. Who decides what is archa­ic? Who decides which parts of our Quak­er expe­ri­ence are core and which are expend­able? Add to this the long­stand­ing Quak­er dis­trust of creedal state­ments and there’s a strong incen­tive to include every­body’s expe­ri­ence. Inclu­sion can be an admirable goal in life and spir­i­tu­al­i­ty of course, but for a reli­gious body defin­ing itself it leads to lowest-common-denominationalism.

I’ve found it extreme­ly reward­ing to read old­er copies of Faith and Prac­tice pre­cise­ly because the sometimes-unfamiliar lan­guage opens up a spir­i­tu­al con­nec­tion that I’ve missed in the rou­tine of con­tem­po­rary life. The 1806 Philadel­phia Book of Dis­ci­pline has chal­lenged me to rec­on­cile its very dif­fer­ent take on Quak­er faith (where are the SPICES?) with my own. My under­stand­ing is that the first copies of Faith and Prac­tice were essen­tial­ly binders of the impor­tant min­utes that had been passed by Friends over the first cen­tu­ry of our exis­tence; these min­utes rep­re­sent­ed bound­aries – on our par­tic­i­pa­tion on war, on our lan­guage of days and times, on our advices against gam­bling and tav­erns. This was a very dif­fer­ent kind of doc­u­ment than our Faith and Prac­tice’s today.

It would be a per­son­al hell for me to sit on one of the rewrit­ing com­mit­tees. I like the mar­gins and fringes of Quak­er spir­i­tu­al­i­ty too much. I like peo­ple who have tak­en the time to think through their expe­ri­ences and give words to it – phras­es and ideas which might not fit the stan­dard nomen­cla­ture. I like pub­lish­ing and shar­ing the ideas of peo­ple who don’t nec­es­sar­i­ly agree.

These days more new­com­ers first find Friends through Wikipedia and YouTube and (often phe­nom­e­nal­ly inac­cu­rate) online dis­cus­sions. A few years ago I sat in a ses­sion of Philadel­phia Year­ly Meet­ing in which we were dis­cus­sion revis­ing the sec­tion of Faith and Prac­tice that had to do with month­ly meet­ing report­ing. I was a bit sur­prised that the Friends who rose to speak on the pro­posed new pro­ce­dure all admit­ted being unaware of the process in the cur­rent edi­tion. It seems as if Faith and Prac­tice is often a impre­cise snap­shot of Quak­er insti­tu­tion­al life even to those of us who are deeply embedded.


Quakers take long hard look at faith

Quak­ers take long hard look at faith 

Quak­ers in Britain are to rewrite their book of dis­ci­pline that has guid­ed their work and wit­ness across…

Quakers Quakers 

Whassup Quaker Internet?

April 4, 2018
· Martin Kelley

The August issue of Friends Jour­nal will look at “Going Viral with Quak­erism.” I wrote an Editor’s Desk post with some ideas of top­ics I’d love to see and some queries:

  • Do we have a vision of what kind of Quak­erism we’re invit­ing peo­ple into?
  • Does grow­ing neces­si­tate cast­ing off or re-embracing var­i­ous Quak­er practices?
  • Can we point to spe­cif­ic and repro­ducible tasks that meet­ings have done that have led to growth?
  • Are there mod­els from oth­er church­es or social change move­ments that we could learn from?
  • What are the dan­gers of over-focusing on growth?
  • Is there real­ly a pos­si­bil­i­ty that Quak­erism could become a mass movement?
  • What would our Quak­er expe­ri­ences look like if our num­bers rose even ten-fold?

One thing that’s miss­ing there is the inter­net. Yet one of the most com­mon things peo­ple want to talk about when we talk about grow­ing Friends is the inter­net. I think we’ve got­ten to the point at which we can’t just pin our hopes for future vital­i­ty of the Reli­gious Soci­ety of Friends on the inter­net. It’s not a build-it-and-they-will come phe­nom­e­non, espe­cial­ly now that so much of the inter­net’s atten­tion mech­a­nisms are dom­i­nat­ed by billion-dollar companies.

I went into the Friends Jour­nal archives to get a lit­tle per­spec­tive on Friends’ evolv­ing rela­tion­ship with elec­tron­ic media. The word “inter­net” first showed up near the end of 1992, in a short announce­ment of a new Quaker-themed list­serv. In 1993 there was a fan­tas­tic arti­cle on elec­tron­ic net­works, The Invis­i­ble Meet­ing­house. Writ­ten by Joel GAzis-SAx, it describes the Quak­er Elec­tron­ic Project as

an ongo­ing year­ly meet­ing that Friends around the world can join any time. It is, at once, a library, a meet­ing­house, a social cen­ter, and a bul­letin board. W e have cre­at­ed both a com­mu­ni­ty and a resource center…

Amaz­ing­ly, many of the peo­ple men­tioned in this arti­cle from 25 years ago are still active online.

The first “http” web address was pub­lished in Friends Jour­nal in a 1995 issue. In June 2001 the mag­a­zine announced its own web­site; the word “blog” debuted in 2004, “Face­book” in 2007, “Twit­ter” in 2011. Obvi­ous­ly, the inter­net is great for out­reach. But time check: we’ve been col­lec­tive­ly reach­ing out online for a quar­ter cen­tu­ry. Every orga­ni­za­tion has a web­site. Blogs and social media have become a set­tled tool in outreach.

Intro­duc­tions to the web and tech­niques and how-to’s have been done. But how do these var­i­ous media work togeth­er to advance our vis­i­bil­i­ty? What kind of expand­ed out­reach could hap­pen with a lit­tle more focus? How does any online project inte­grate with real-world activ­i­ty. I’m not naysay­ing the inter­net; obvi­ous­ly, I could give my answers to these ques­tions. But I’d like to know what oth­ers think about our Quak­er elec­tron­ic projects a quar­ter cen­tu­ry later?


Writing Opp: Going Viral with Quakerism (due 5/14) - Friends Journal

Writ­ing Opp: Going Viral with Quak­erism (due 5/14) — Friends Journal 

What’s the Quak­er mes­sage for today? How do we com­mu­ni­cate it and how do we share it? What…

Friends Journal Friends Journal 

Spring and healing

April 3, 2018
· Martin Kelley

I was just fill­ing out my work log for March and had for­got­ten just how crazy the weath­er here in the U.S. North­east had been, with suc­ces­sive waves of nor’easters dump­ing mas­sive amounts of snow on us. It made for some great kid pic­tures but it added quite a bit of chaos to work schedules.

So it seems kind of amaz­ing there’s an April issue of Friends Jour­nal. But there is and it’s a good one I think: we look at heal­ing. The cov­er of new tree leaves back­lit by spring­time sun is sea­son­al but it also reflects the top­ic and our mood after a win­try late winter.


Healing Earth: An Ecologist’s Journey of Innovation and Environmental Stewardship

Heal­ing Earth: An Ecologist’s Jour­ney of Inno­va­tion and Envi­ron­men­tal Stewardship 

By John Todd. North Atlantic Books, 2019. 200 pages. $24.95/paperback; $17.99/eBook.

Friends Journal Friends Journal 

The Seed as Quaker metaphor

March 28, 2018
· Martin Kelley

From Jnana Hod­son’s blog, a look at “The Seed” as a Quak­er metaphor:

Con­sid­er­ing today’s empha­sis on indi­vid­u­al­i­ty, plu­ral­i­ty, and per­son­al psy­chol­o­gy, I believe that return­ing to the metaphor of the Seed holds the most poten­tial for fer­tile spir­i­tu­al devel­op­ment and guid­ance in our own era.

I find the evo­lu­tion of Quak­er metaphors fas­ci­nat­ing. Ear­ly Quak­er ser­mons and epis­tles were packed with bib­li­cal allu­sions. I grew up rel­a­tive­ly unchurched but I’ve tried to make up for it over the years. I’ve read the Bible cover-to-cover using the One Year Bible plan (like a lot of peo­ple I sus­pect, it took me a lit­tle over two years) and have been part of dif­fer­ent denom­i­na­tion­al Bible study groups. I try to look up ref­er­ences. But even with that I don’t catch half the ref­er­ences ear­ly ser­mons packed in.

John Wool­man lived a cou­ple of gen­er­a­tions after the first Friends. We Quak­er remem­ber his Jour­nal for min­istry of its anti-slavery sen­ti­ments, final­ly becom­ing a con­sen­sus among Friends by the time of its pub­li­ca­tion in 1774. But oth­er reli­gious folks have read it for its lit­er­ary val­ue. Open a ran­dom page and Wool­man will have up to half a dozen metaphors for the Divine. It’s packed and rich and acces­si­ble. I find a kind of par­tic­u­lar Quak­er spir­i­tu­al truth in Wool­man’s rota­tion of metaphors: it implies that divin­i­ty is more than any spe­cif­ic words we try to stuff it into.

Late­ly Quak­er metaphors have tend­ed to become more ster­ile. I think we’re still wor­ried about specifics but instead of expand­ing our lan­guage we con­tract it into a kind of impen­e­tra­ble code. The “Light of Christ” becomes the “Inward Christ” then the “Inward Light” then “the Light” or “Spir­it.” We’re still echo­ing the Light metaphors packed into the Book of John but doing so in such a way that seems par­tic­u­lar­ly parochial to Friends and non-obvious to new­com­ers. A major New Tes­ta­ment theme is reduced to Quak­er lingo.

Jnana Hod­son’s prob­lem with “the seed” as metaphor is inter­est­ing: “ ‘seed,’ as such, has far few­er Bib­li­cal cita­tions than the cor­re­spond­ing com­ple­men­tary ‘light’ or ‘true’ and ‘truth’ do.” I’m not sure I ever noticed that. I like the seed, with its organ­ic con­no­ta­tions and promise of future growth.  But appar­ent­ly the few bib­li­cal allu­sions were rather sex­ist (spoil­er: it often meant semen) and lack­ing in bio­log­i­cal aware­ness. It feels like Friends are search­ing for neu­tral metaphors like “the seed” these days; we also have a lot of gath­er­ings around “weav­ing.” I cer­tain­ly don’t think we should be lim­it­ed to first cen­tu­ry images of divin­i­ty but I also don’t think we’ve quite fig­ured out how we can talk about the guid­ance we receive from the Inward Teacher.

The Seed, ini­tial­ly, is the most prob­lem­at­ic of the three cen­tral Quak­er metaphors

New York Friends on Climate Change

March 20, 2018
· Martin Kelley

The March issue of New York Year­ly Meet­ing’s Spark now seems to be online, a good dozen arti­cles on the top­ic of “Earth­care Now.” From the intro­duc­tion by guest edi­tor Pamela Boyce Simms:

The NYYM Friends who have shared their sto­ries here­in are farm­ers, chap­lains, hydro­ge­ol­o­gists, shep­herds, mys­tics, home­stead­ers, local gov­ern­ment offi­cials, nat­u­ral­ists, pro­fes­sors, and Mas­ter Gar­den­ers. They till the soil, herd the sheep, insu­late walls, min­is­ter unto many, com­mune with nature, edu­cate, and mod­el resilience in Itha­ca, Brook­lyn, Clin­ton, East Chatham, and Seneca Cas­tle in New York, and in High­land Park and Mont­clair in New Jersey.

I still have to go through them myself. Some that look par­tic­u­lar­ly inter­est­ing are Susan­na Mat­ting­ly’s Quak­ers and Cli­mate Change:

This is a spir­i­tu­al call as well as a mate­r­i­al one, to act not out of fear or through accu­sa­tion, but with hope and love. We rec­og­nize sus­tain­abil­i­ty and care for the earth are inte­gral to our faith and our Quak­er tes­ti­monies as we strive to live in right rela­tion­ship with all cre­ation. As a com­mu­ni­ty, we can make a mean­ing­ful con­tri­bu­tion to sta­bi­liz­ing the cli­mate and build­ing resilience.

Christo­pher Sam­mond’s “Our Gen­er­a­tion’s ‘Lam­b’s War’ “:

As I have held ques­tions about how to respond to the divi­sive­ness, the fear mon­ger­ing, the racism, and the tsuna­mi of lies and half-truths char­ac­ter­iz­ing our nation’s polit­i­cal life at this time, I have been clear­ly and deeply called to go deep, and to join the many, many peo­ple of faith who are seek­ing to bring about the nec­es­sary shift in cul­ture, a shift in spir­i­tu­al con­scious­ness, which is nec­es­sary if we are to sur­vive as a species. And, like my Quak­er fore­bears, I know that work to begin with­in myself.

Is our Quaker Peace Testimony an historical artifact or a living witness to our faith?

March 14, 2018
· Martin Kelley

Is our Quak­er Peace Tes­ti­mo­ny an his­tor­i­cal arti­fact or a liv­ing wit­ness to our faith?

If we aren’t liv­ing our faith, then the 1660 Peace Tes­ti­mo­ny is sim­ply an his­tor­i­cal arti­fact. Like the old musty books in our Meet­ing library that sit behind glass, most­ly unread. They look impres­sive and make us feel good about our­selves, but if we don’t read them and take the words to heart, they might as well be wall paper. 

On the State of Religious Discourse at Haverford

March 13, 2018
· Martin Kelley

This one only tan­gen­tial­ly skims Friends but it’s an inter­est­ing case. A inde­pen­dent stu­dent web­site at the historically-Quaker Haver­ford Col­lege decid­ed not to do a spe­cial issue on reli­gion and one stu­dent penned an arti­cle about why he dis­agrees: On the State of Reli­gious Dis­course at Haverford

Haver­ford is not immune to this plague: we too rel­e­gate reli­gious knowl­edge to a dimen­sion of the per­son­al. Con­sid­er­ing the reli­gious his­to­ry and Quak­er roots of our insti­tu­tion, this is par­tic­u­lar­ly trou­bling. Haver­ford sells itself as a Quak­er insti­tu­tion, and there is a sense in which this is true, as there are cer­tain tra­di­tions at Haver­ford (speak­ing out of silence, quo­rum, con­fronta­tion, etc.), and yet the school split from orga­nized Quak­erism long ago, and one need only look at the last year to under­stand that we make deci­sions as an insti­tu­tion that are quite sep­a­ra­ble from any pro­mot­ed quak­er values.

Haver­ford’s offi­cial state­ment on its Quak­er iden­ti­ty is a rather strained two sen­tences, but in recent years it’s devel­oped a Quak­er Affairs pro­gram, which is cur­rent­ly led by the awe­some Wal­ter Sul­li­van. The pro­gram’s Friend in Res­i­dence pro­gram has brought in some great Quak­er thinkers on campus.

More on this top­ic soon as Friends Journal’s May issue will ask “What Are Quak­er Val­ues Any­way?” (Some of my pre­lim­i­nary thought are here).