Tag Archives ⇒ php

Independent Net Publishing Gets Easy Again

June 17, 2004
· Martin Kelley

An update on my post about “online mag­a­zines and the new Mov­able­type charges”:http://www.nonviolence.org/martink/archives/000347.php… The folks at MT have “lis­tened to all the feed­back and imple­ment­ed new policies”:www.sixapart.com/log/2004/06/announcing_pric.shtml which are much more sen­si­tive to the needs (and resources) of small non­prof­it and com­mu­ni­ty groups. It’s real­ly good news for all the inde­pen­dent pub­lish­ing hap­pen­ing via blogs. Look for my “pow­ered by” sym­bol to change to the new 3.0 ver­sion as soon as I install it.

The Berg questions few are asking

May 11, 2004
· Martin Kelley

I am shocked and hor­ri­fied by the decap­i­ta­tion of Nicholas Berg in Iraq, but not for the chest-puffing rea­sons the folks at Fox News are. U.S. mil­i­tary prox­ies held Berg with­out charges for an extend­ed peri­od of time and there are too many ques­tions about when he was released and who he might have been released to. I’m not one for con­spir­a­cy the­o­ries but there are real ques­tions as to how Berg end­ed up in front of those anony­mous, hood­ed butch­ers. What­ev­er the answers, the U.S. mil­i­tary is involved in his deten­tion, as is the FBI (who made him miss a plane that was sup­posed to take him out of Iraq last month), as is the U.S. gov­ern­ment back home who did­n’t coop­er­ate with his fam­i­ly to get him out of there.
My major piece on this is over on the main Non​vi​o​lence​.org site: “US mil­i­tary prox­ies held Berg before decap­ti­a­tion; who were his executioners?”:http://www.nonviolence.org/articles/000340.php
I’m sure to get even more hate mail than usu­al for this but I’ll also be watch­ing the main­stream media cov­er­age. I only know of many of these details because Berg was local and Chan­nel 10 News gave back­ground to Berg’s deten­tion. Here’s my pre­dic­tion from past expe­ri­ence: this sto­ry will be too hot for the main­stream media to ques­tion for a few days and then it will only be to report that there are some nut­cas­es ask­ing ques­tions. Only after a few days of this kind of second-hand ques­tion will the nation­al media drop the fas­cade and start ask­ing the ques­tions them­selves. It should be a fun week ahead.

Quaker Emergent Church Planting

May 4, 2004
· Martin Kelley

Over on the Evan­gel­i­cal side of Friends is “Sim­ple Churches”:www.simplechurches.net, a move­ment of “organ­ic” church plant­i­ng. It’s a project of Harold and Wendy Behr, record­ed by North­west Year­ly Meet­ing and now work­ing with Evan­gel­i­cal Friends Church South­west. The core val­ues are ones I could cer­tain­ly sign off on: Lead­er­ship over Loca­tion, Min­istry over Mon­ey, Con­verts over Chris­tians, Dis­ci­ples over Deci­sions, Peo­ple over Prop­er­ty, Spir­it over Self, His King­dom over Ours. I par­tic­u­lar­ly like their site’s disclaimer:
bq. 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. In Body life, often the most pow­er­ful oppo­nent of the “best” is the “good”.
They’re lead­ing a con­fer­ence next month in Rich­mond, Indi­ana, with mem­bers of Friends Unit­ed Meet­ing. How tempt­ing is this?

h3. See also:
* “Emer­gent Church Move­ment: The Younger Evan­gel­i­cals and Quak­er Renewal”:/Quaker/emerging_church.php

Recreating the theatrical residues of history

April 3, 2004
· Martin Kelley

On the Pick­et Line, a fun­ny post about the “cir­cus of the cur­rent pro­gres­sive movement”:http://www.sniggle.net/Experiment/index.php?entry=26Mar04
bq. In San Fran­cis­co, to be part of the anti-war, pro­gres­sive move­ment means to be shar­ing the stage with a whole bunch of unapolo­getic Stal­in­ists, para­noid schiz­o­phren­ics, ersatz intifadists, tin-eared rhetor­i­cal broken-records, insa­tiable identity-politics police, new-age gurus of every vari­ety, pub­lic­i­ty hounds, careerist Democ­rats, and the like… A super­fi­cial fetishiza­tion of the the­atri­cal residue of his­to­ry gets you a renais­sance faire, not a suc­cess­ful polit­i­cal movement.
The author also gives some hope­ful reports from a recent con­fer­ence he attended.

Who Was Yassin?

March 25, 2004
· Martin Kelley

From the NYU Cen­ter for Reli­gion and Media, a “fas­ci­nat­ing break­down of press cov­er­age of the killing of Pales­tin­ian leader Sheik Ahmed Yassin”:http://www.therevealer.org/archives/daily_000270.php
bq.. We have to turn to the for­eign press to learn any­thing sub­stan­tial about the reli­gious views of the “spir­i­tu­al leader” whose world­ly ter­ror has been a con­stant fac­tor in U.S. for­eign pol­i­cy.… [W]hy has our press ignored the “spir­i­tu­al” dimen­sions of this “spir­i­tu­al leader”? Two pos­si­bil­i­ties. One is that the jour­nal­ists assigned to cov­er the Mid­dle East are polit­i­cal reporters. They approach reli­gion as sim­ply a veneer for polit­i­cal motives, and rarely both­er to learn its intricacies.
The oth­er, deep­er prob­lem, is with the nar­ra­tives avail­able for reli­gion sto­ries even when a reporter tries to pay atten­tion. Most reli­gion writ­ing is divid­ed between innocu­ous spir­i­tu­al­i­ty and dan­ger­ous fanati­cism, with sub­cat­e­gories for “cor­rup­tion,” “tra­di­tion­al­ism,” and wacky.…
So what does our press do? Noth­ing. A major ene­my of peace in the Mid­dle East has just been killed, and yet we learn almost noth­ing about what made him fight or why he is mourned. Oppo­nents and sup­port­ers of the Pales­tini­ans remain in the dark, unin­formed by a press inca­pable of break­ing the nar­ra­tive to inves­ti­gate — and per­haps help erad­i­cate — the roots of ter­ror­ism. It’s eas­i­er to stick to the “he-said/she-said”-with-guns ver­sion of events that reduces it all to retal­i­a­tion, to hope­less spi­rals of vio­lence and ancient eth­nic hatreds, to enmi­ty with­out reason.
p. Found via “All over the map”:http://kenneth.typepad.com/

Swinging off the gallows and into the Glory

January 5, 2004
· Martin Kelley

Oh my gosh, TheOoze has an amaz­ing arti­cle on called “Ortho­dox Twenty-Somethings” (a review of “The New Faith­ful” and “The Younger Evan­gel­i­cals”, a great book I’ve rec­om­mend­ed. Read this arti­cle if you want to under­stand why Julie’s at a tra­di­tion­al Catholic Church and why I’m plain dress­ing. This is a bona fide phe­nom­e­non, folks.

None of this is sup­posed to be hap­pen­ing because it’s not the project for which two gen­er­a­tions of Protes­tant and Catholic cler­gy have worked… The push for rel­a­tivist moral teach­ing, “sim­pli­fied” wor­ship, inter­change­able sex roles, and an utter sep­a­ra­tion of pri­vate belief from polit­i­cal expres­sion has come from the pul­pit as read­i­ly as it has been demand­ed by pseudo-intellectual elites. But against all odds, por­tions of a mod­ern Amer­i­can soci­ety, which groans to find itself sec­u­lar­ist, is return­ing in a qui­et rev­o­lu­tion to the fun­da­men­tal truths of the Chris­t­ian religion.

Mean­while, no one should miss Melyn­da Huskey’s won­der­ful rant in the com­ments of my “Beyond Major­i­ty Rule” review. Warn­ing: it skew­ers a beloved Quak­er institution!

Or maybe it was just the gen­er­al whiff of the tomb – a real­ly old tomb, all scent of decay long gone, and noth­ing left but dust and dead air. No Quak­ers here, pal. No George Fox rebuk­ing priests from the next aisle. No Isaac Pen­ning­ton seiz­ing the moment of the Restora­tion to make Quak­ers as unpop­u­lar with the King and Court as they had been with the Pro­tec­tor and the Com­mon­wealth. No Mary Dyer ready to swing off the gal­lows and into Glo­ry for the sake of Light.

Are Catholics More Quaker?

November 16, 2003
· Martin Kelley

I guess folks might won­der why the son of the Quak­er Ranter is get­ting bap­tized in a Roman Catholic church…

[box]An updat­ed note before I start: I don’t want this to be seen as a cri­tique or put-down of any par­tic­u­lar indi­vid­u­als but to point out what seems to me to be a pret­ty obvi­ous larg­er dynam­ic with­in Quak­erism: our reli­gious edu­ca­tion pro­grams have not been doing a very good job at trans­mit­ting our faith to our young peo­ple. One mea­sure of such pro­grams is how many chil­dren we retain as actively-participating adults; by such mea­sures I think we can say Quak­ers are failing.

And, a few per­haps obvi­ous dis­claimers: 1) there are deeply faith­ful peo­ple who grew up in Young Friends pro­grams; 2) there are reli­gious ed instruc­tors who are wor­ried about the mes­sage we’re giv­ing our young peo­ple and fret as I do; 3) there are a lot of mem­bers of the RSoF who just don’t think teach­ing dis­tinct­ly Quak­er faith­ful­ness is impor­tant and would­n’t agree that there’s a problem.

I don’t think it’s use­ful to read this with­out also look­ing to my ear­ly arti­cle, The Lost Quak­er Gen­er­a­tion, which mourns the friends I’ve seen drop out of Quak­erism (many of them “birthright,” i.e., born into Quak­er fam­i­lies), and We’re all Ranters Now, which argues that our soci­ety of seek­ers needs to become a soci­ety of find­ers if we are to be able to artic­u­late a faith to transmit.
[/box]

On June 30, 2000, Julie and I met at a nation­al gath­er­ing of Quak­ers. Four­teen months lat­er we were mar­ried at the Wood­stown Friends Meet­ing­house under the care of the Atlantic City Area Friends Meet­ing. Rough­ly four­teen months lat­er, when the sparkles in our eyes were meet­ing with an approv­ing nod from God and our baby was con­ceived, I was co-clerk of Atlantic City Area Meet­ing and Julie was clerk of its Out­reach Com­mit­tee. Ten months lat­er, our infant son Theo was bap­tized at Mater Eccle­si­ae Roman Catholic Church in Berlin, N.J. It’s Julie’s new church; I myself remain Quak­er, but with­out a Meet­ing I can quite call home. What happened?

I don’t want to try to speak for Julie and why she left Friends to return to the faith she was brought up in. But I do have to tes­ti­fy that the rev­er­ence, spir­it and authen­tic­i­ty of the wor­ship at Mater Eccle­si­ae is deep­er than that in most Friends Meet­ing­hous­es. It’s a church with a lot of mem­bers who seem to believe in the real pres­ence of Christ. A dis­claimer that Mater Eccle­si­ae is unusu­al, one of the few church­es in the coun­try that uses the tra­di­tion­al Tri­den­tine Mass or Roman Rite, and that it attracts ardent fol­low­ers who have self-selected them­selves, in that they’re not going to their local parish church. I don’t think it’s the Catholi­cism alone that draws Julie – I think the pur­pose­ful­ness of the wor­shipers is a large piece. Despite all the dis­trac­tions (chants, Latin, rote con­fes­sions of faith: I’m speak­ing as a Friend), the wor­ship there is unusu­al­ly gath­ered. But more: there’s a ground­ed­ness to the faith. In a one-on-one con­ver­sa­tion the priest explained to me the ways he thought Quak­erism was wrong. I was­n’t offend­ed – quite the con­trary, I loved it! It was so refresh­ing to meet some­one who believed what he believed, (Hey, if I did­n’t believe in the degen­er­a­tion of the Roman Catholic Church or the emp­ty pro­fes­sions of hireling priests, I might join him. I also feel com­fort­able pre­dict­ing that he would wel­come my joust­ing here.)

What I can talk about is my mis­giv­ings about the prospect of rais­ing up Theo as a Quak­er in Philadel­phia Year­ly Meet­ing. The weak­est ele­ment of the Reli­gious Soci­ety of Friends is its chil­dren’s reli­gious edu­ca­tion. This is some­thing I’ve seen man­i­fest­ed in two dif­fer­ent kinds of ways: con­tent and results.

Quak­ers have remark­ably few expec­ta­tions of their chil­dren. It’s con­sid­ered remark­able if old­er chil­dren spend a whole ten min­utes in Meet­ing for Wor­ship (I’ve heard adult birthright Friends boast that they’ve nev­er sat through a whole hour of Quak­er wor­ship). Quak­ers are obsessed about lis­ten­ing to what chil­dren have to say, and so nev­er share with them what they believe. I’ve known adults birthright Friends who have nev­er had con­ver­sa­tions with their par­ents about the basis of their faith.

Quak­er reli­gious edu­ca­tion pro­grams often for­go teach­ing tra­di­tion­al Quak­er faith and prac­tice for more fad­dish beliefs. The base­ment walls of the Philadel­phia Year­ly Meet­ing youth cen­ter is paint­ed over with danc­ing gods, while of the big events of the Young Friends’ annu­al cal­en­dar is a “Quak­er sweat lodge”. A cul­ture of touch and phys­i­cal­i­ty (“cud­dle pud­dles”, back­rubs) is thought charm­ing and immod­est dress is con­sid­ered a sign of rebel­lious indi­vid­u­al­i­ty. Quak­er schools pub­lish brochures say­ing Meet­ing for Wor­ship is all about “think­ing, with God giv­en lit­tle notice.” When Quak­ers want to have “inter­gen­er­a­tional” wor­ship, they feel they have to pro­gram it with some sort of attention-keeping play­time activ­i­ty (Mater Eccle­si­ae echoes Quak­er tra­di­tion here: “inter­gen­er­a­tional” means chil­dren sit­ting through and par­tic­i­pat­ing in Mass with the adults).

Too many of the peo­ple my age and Julie’s who were brought up at Friends are igno­rant of basic Quak­er beliefs and are unaware of Quak­er tra­di­tions (FUM, EFI, Con­ser­v­a­tives) out­side the easy-going East Coast lib­er­al­ism they were raised in. For them being a Friend is act­ing a cer­tain way, believ­ing a cer­tain brand of polit­i­cal phi­los­o­phy and being part of a cer­tain social group. Too many Young Adult Friends I’ve known over the years are cliquish, irre­li­gious, and have more than their share of issues around inti­ma­cy and sexuality.

Don’t get me wrong: these kids are often real­ly good peo­ple, chil­dren to be proud of, doing great things in the world. Many of them are open-hearted, spiritually-sensitive, and in deeply ground­ed rela­tion­ships. But only a very few are prac­tic­ing Quak­ers. And when I look at the reli­gious edu­ca­tion they get, I can’t say I’m sur­prised. If I were to raise Theo as a Quak­er, I would have to “home school” him away from most of the reli­gious edu­ca­tion pro­grams offered local­ly. When all the kids scram­ble out of wor­ship after ten min­utes I’d have to say “no” and tell him to keep sit­ting – how weird would that be?

Theo has a bet­ter chance of shar­ing the tra­di­tion­al Quak­er val­ues of the pres­ence of Christ, of Holy Obe­di­ence, and of bear­ing the cross by being raised as a Catholic in a tra­di­tion­al­ist church. It’s more like­ly he’ll turn out Quak­er if he’s bap­tised at Mater Eccle­si­ae. Julie and I will be teach­ing him rev­er­ence by exam­ple. I’ll share my Quak­er faith with him. I’m sure he’ll par­tic­i­pate in Quak­er events, but con­scious­ly, selec­tive­ly, guard­ed­ly (in the old Quak­er sense).

If Friends believe they have a faith worth holdling, they should also believe they have a faith worth pass­ing on. Do we?

Related Reading

  • Beck­ey Phipps con­duct­ed a series of inter­views that touched on many of these issues and pub­lished it in FGCon­nec­tions. FGC Reli­gious Edu­ca­tion: Lessons for the 21st Cen­tu­ry asks many of the right ques­tions. My favorite line: “It is the most amaz­ing thing, all the kids that I know that have gone into [Quak­er] lead­er­ship pro­grams – they’ve disappeared.”
  • I touch on these issues from the oth­er side in The Lost Quak­er Gen­er­a­tion, which is about the twenty- and thirty-something Friends that have drift­ed away