Somberly dressed men astride horses

October 12, 2018

Colonial-era Quak­ers weren’t all saints when it came to oppos­ing slav­ery but there are some moments we afford to look back to with a smidge of pride. In 1783, a del­e­ga­tion from Philadel­phia Year­ly Meet­ing walked into the Con­ti­nen­tal Con­gress to make good on all that “cre­at­ed equal” language.

Prince­ton vil­lagers and mem­bers of the Con­ti­nen­tal Con­gress beheld the arrival of an unusu­al del­e­ga­tion of somber­ly dressed men astride hors­es. They had come from Philadel­phia to raise an issue that the Con­ti­nen­tal Con­gress did not wish to address: the plight of half a mil­lion Amer­i­can res­i­dents — one-fifth of the peo­ple — who had been lis­ten­ing to mem­o­rable words about inalien­able rights and how Amer­i­ca would ush­er in a new age of free­dom and jus­tice, but who were con­demned along with their chil­dren to life­long slav­ery. The four men car­ried a parch­ment titled “The Address of the Peo­ple Called Quakers.” 

The author, Gary Nash, has a book out about Wal­ter Mif­flin, one of the four, which Friends Jour­nal reviewed this April.

As I recall, the transat­lantic slave trade went into over­drive in the new­ly inde­pen­dent Unit­ed States. If the Con­ti­nen­tal Con­gress has lis­tened, the com­plex­ion and char­ac­ter and his­to­ry of the U.S. would be far different.
 
https://​paw​.prince​ton​.edu/​a​r​t​i​c​l​e​/​m​o​m​e​n​t​-​n​a​s​s​a​u​-​h​all

Self-reinforcing Cycles

September 28, 2018

Gregg Koskela, the lead pas­tor of New­berg (Ore.) Friends Church until last year, has a heart-felt piece about learn­ing how to lis­ten to abuse stories:

For us who’ve walked this road (our­selves or with oth­ers), it all fits with the world we now live in, the one where our eyes have been opened and our hearts are filled at times with despair. This is the world where abuse hap­pens, where per­pe­tra­tors so often get away with it, where it’s so hard to risk reveal­ing it, where we see with crys­tal clar­i­ty that if you do dis­close, the ques­tions and doubts and the char­ac­ter assas­si­na­tion will overwhelm. 

https://​greg​gkoskela​.org/​2​0​1​8​/​0​9​/​2​7​/​s​e​l​f​-​r​e​i​n​f​o​r​c​i​n​g​-​c​y​c​l​es/

Ben Woods; Liberal Quakerism and the Need for Roots

September 21, 2018

On our rela­tion­ship with Christianity:

In this vein, for ear­ly Friends, ‘being a Chris­t­ian‘, was more than sim­ply assent­ing to the­o­log­i­cal abstracts. To live as a ‘Friend of the Truth’ was to expe­ri­ence direct­ly the claim that God loves the uni­verse per­pet­u­al­ly in Christ. In this respect, ‘Quak­er’ Chris­tian­i­ty is more than a the­o­ry or phi­los­o­phy of things, but a prac­ti­cal rela­tion­ship with a liv­ing per­son. To walk with Jesus of Nazareth meant to live with the same man­tle upon one’s shoul­ders, to teach, to heal, and to restore. 

Reflec­tions on Lib­er­al Quak­erism and the Need for Roots

Creeds and stories

August 22, 2018

Isaac Smith was going to write some­thing about creeds:

I had been kick­ing around writ­ing some­thing on the uses and abus­es of creeds in the Quak­er tra­di­tion, but then I dis­cov­ered that Ben Wood had writ­ten a fair­ly defin­i­tive ver­sion of that essay already. So read that instead.

Ben’s 2016 piece on Quak­ers and creeds is def­i­nite­ly worth a read. I checked my records and I must have missed it at the time, so I’ll share it now. He goes deep into the kinds of creeds that Penn and Bar­clay gave in their writ­ings but also what the ear­li­er Chris­t­ian creed-makers were com­ing from. He also comes to today. Here’s a taste:

we can­not be creed-makers before we are story-preservers and story-tellers. We can­not hope to resolve dif­fer­ences unless and until we dig down into our own Quak­er sto­ry; unless we come to terms with its pow­er and impli­ca­tions. At least part of our sense of spir­i­tu­al malaise is a ret­i­cence to engage with the depth of the Quak­er tale. Part­ly that ret­i­cence is about a lack of teach­ing min­istry among Friends. We haven’t giv­en each oth­er the tools to become skill­ful read­ers of our own nar­ra­tive. We have assumed that peo­ple can just ‘pick this stuff up’ through a mys­te­ri­ous process of osmo­sis. This has led to a frag­men­ta­tion of under­stand­ing about the mean­ing and impli­ca­tions of Quak­er grammar.

In my world, talk of creeds has sprung up recent­ly fol­low­ing the Quak­er­S­peak video of Arthur Larrabee’s nine core prin­ci­ples of unpro­grammed Friends. His prin­ci­ples seem fair­ly descrip­tive of main­stream Lib­er­al Friends to me, but pre­dictably enough the video’s com­ments have peo­ple wor­ried about any for­mu­la­tion: “Espous­ing core beliefs — no mat­ter how well inten­tioned — risks intro­duc­ing a creed.” One of my pet the­o­ries is that the mid-century truce over the­ol­o­gy talk that helped Quak­er branch­es reunite (at least on the U.S. East Coast) has stopped working.

Quak­ers and Creeds

Jessica Hubbard-Bailey: The Future Is Accessible

August 22, 2018

The pro­duc­er of the Young Quak­er Pod­cast looks back at the lessons of their much-publicized silent podcast:

At almost 3,000 down­loads and count­ing, the pod­cast could be con­sid­ered one of the biggest Quak­er meet­ings ever held. In the after­math of the media excite­ment, I began to try and unpick what had made this meet­ing so suc­cess­ful that Quak­ers and non-Quakers all over the world had ven­tured to par­tic­i­pate in it. The con­clu­sion I came to was its accessibility.

Remembering David McReynolds

August 19, 2018

I’m sad to hear of the pass­ing of the indomitable David McReynolds, who I knew most­ly through his work with the War Resisters League. I first got to know him when I was work­ing for New Soci­ety Pub­lish­ers but got more expo­sure when I start­ed Nonviolence-org back in the mid-90s and trav­eled up to NYC more fre­quent­ly as a mem­ber of WRL’s board.

I got to pub­lish a won­der­ful series of David’s paci­fist writ­ings online in that era when the web was becom­ing a thing. I also remem­ber stay­ing at his place on at least one of those vis­its and get­ting to meet one of his beloved felines. His inter­ests were far more wide-ranging than the aver­age activist’s and he was always ready to chal­lenge group-think ortho­dox­ies with an intel­lec­tu­al rig­or I deeply appreciated.

I often found myself dis­agree­ing with David (and I got the dis­tinct impres­sion he could get pret­ty unbear­able at times), but he helped me see the con­se­quences of my choic­es in a way that kept me honest.

I think I still look beyond my answers more read­i­ly because of con­ver­sa­tions in David’s apart­ment. For all my qualms with Face­book, I’ve been grate­ful that it brought me back into David’s orbit in recent times and I will miss his com­men­tary and discussions.

Is this what people want?

August 13, 2018

Don McCormick is back with this week’s Friends Jour­nal fea­ture. His Feb­ru­ary arti­cle, “Can Quak­erism Sur­vive,” sparked all sorts of con­ver­sa­tions and is now at 110 com­ments. Now he’s back with spe­cif­ic sug­ges­tions for Quak­er growth, inspired by megachurch church growth research and models.

When I read this, I asked myself if we Quak­ers are pro­vid­ing the equiv­a­lent of this type of spir­i­tu­al guid­ance. Do new­com­ers and oth­ers see us as meet­ing their spir­i­tu­al needs? If they do, do they see this right away, or does it take a while? To answer these ques­tions, I had to learn more about the “clear path­way” that the Reveal lit­er­a­ture described. Although Quak­erism has great wis­dom in the area of spir­i­tu­al guid­ance, at first it seemed that it was incon­sis­tent with the spir­i­tu­al guid­ance described in the survey.

When I’ve taught Quak­erism 101 class­es, I’ve try to explain the branch­es of Friends — and the schisms — not just as the­o­log­i­cal or cul­tur­al phe­nom­e­non but as problem-solving pref­er­ences. What tools do we reach for in cri­sis? Do we go inward and recom­mit our­selves to dis­tinc­tive prac­tices that we’ve been slack­ing off on? Do we start read­ing groups and spir­i­tu­al friend­ship pro­grams to train each mem­ber to car­ry the work? Do we blame our Quak­er odd­i­ties and start using the lan­guage and litur­gi­cal mod­els of the more suc­cess­ful church­es near us? Do we set up com­mit­tees and pro­duce cur­ric­u­la to sup­port local efforts? Do we look to experts and craft nation­wide pro­grams and hire staff and prob­lem solve? I’m not sure these tools need to be mutu­al­ly exclu­sive, but in prac­tice I see most Quak­er bod­ies tend to reach for only one or two of these tools. And of course, the tools we chose large­ly deter­mine both the prob­lems we solve and the unin­tend­ed ones we create.