Mel Gibson’s movie _The Passion of Christ_ is a challenge for many modern Quakers. Most of the rich metaphors of co-mingled joy and suffering of the early Friends have been dumbed-down to feel-good cliches. Can the debate on this movie help us return to that uncomfortable place where we can acknowledge the complexities of being fervently religious in a world haunted by past sins and still in need of conviction and comfort?
Quaker Ranter
A Weekly Newsletter and Blog from Martin Kelley
Monthly Archives ⇒ February 2004
Emerging Church Movement hits New York Times
February 18, 2004
Today’s New York Times has an article called “Hip New Churches Pray to a Different Drummer” about postmodern and emergent churches. The article has some good observations and interviews many of the right people, but the presentation is skewed: there on the front cover of the print edition are some New Agey hipsters holding their ears and hearts in some sort of mock-Medieval prayer, sitting in big chairs over the headline about the “different drummer.” Egads.
The photo reminds me of my New York Times moment, when the photographer insisted on a few shots of me holding a guitar, which made it onto the “CyberTimes” cover, but the paragraph describing the movement is a good, concise one:
Called “emerging” or “postmodern” churches, they are diverse in theology and method, linked loosely by Internet sites, Web logs, conferences and a growing stack of hip-looking paperbacks. Some religious historians believe the churches represent the next wave of evangelical worship, after the boom in megachurches in the 1980’s and 1990’s.
Still, much of the article talks about the superficial stuff, what Jordan Cooper calls the “candles and coffee” superficiality of some of a form-only emergent church style. There certainly is a lot of chaff with the wheat. Julie read the article and was really turned off to the dumb side of the emergent church:
Honey, I just can’t get with it. I empathize somewhat, but I’m a traditionalist, so I can’t say I don’t take just as much offense at “borrowing” Catholic and Orthodox spiritual practices as I do at the importing of the sweatlodge ripped off from Native Americans. I’m not saying that all Emerging Church groups do rip off, they’re trying to find something legitimate, I can see that. It’s just that they are settling for part of the truth without looking at the whole picture. Lectio Divina is part of a larger Catholic theology and really shouldn’t be divorced from it, etc. I empathize with the unchurched and the unfriendliness of traditional churches to the completely unchurched. I don’t know what the answer is, but this movement just strikes me as bizarre. Of course, again, I’m coming from a traditional Catholic perspective here, so “church” to me means something utterly different than to many, especially the unchurched and evangelicals, for example, who see worship as more open and dynamic and involving the heart, not so much about form. I guess in the end, it’s just that some of this Emerging Church stuff is just too “cool.” I’m glad that it puts some people in touch with God, and that’s a good thing. But church should never be too cool or too comfy or too sentimental. It should challenge too. What I’d like to hear in one of these articles is how these new forms and this new movement actually challenge people to commit to Christ and to change their lives. Hmmm.
So true, so true. What I’ve wondered is whether traditional Quakerism has a threshing function to offer the emergent-church seekers: we have the intimate meetings (partly by design, partly because our meetings are half-empty), the language of the direct experience with God, the warning against superficiality. I can hear Julie laughing at me saying this, as Friends have largely lost the ability to challenge or articulate our faith, which is the other half of the equation. But I’d like to believe we’re due for some generational renewals ourselves, which might bring us to the right place at the right time to engage with the emergent churchers and once more gather a new people.
War Resisters League’s Military Spending “Pie Chart”
February 16, 2004
The War Resisters League has issued its famous “Pie Chart” flyer showing “Where Your Income Tax Money Really Goes”:http://warresisters.org/piechart.htm. An annual tradition, this flyer breaks down U.S. government spending.
This year 49% of income-tax generated federal spending is going to the military. That’s $536 billion for current military spending, $349 billion to pay for past military spending and a projected $50 billion that the President will ask Congress for after the elections.
There’s just so much wrong with this amount of miliary spending. This is money that could be going into job creation, into supporting affordable health care for Americans, into giving our kids better education. The strongest defense a country could ever have is investing in its people, but that’s impossible if we’re spending half of our taxes on bombs. And having all these bombs around makes us itchy to use them and gives us the ability to fight wars largely by ourselves.
The WRL flyer always goes beyond mere number crunching, however, to show some of the human impact of this inbalanced spending. This time we have listings of “lives lost in Afghanistan & iraq,” lives lost due to poor health standards around the world, the lost freedom of prisoners being held by the U.S. against the Geneva Accords, and the friends “lost and found” by the U.S.‘s unilateralist war.
FGC on Quaker Religious Ed
February 12, 2004
One of the pieces I helped put online in my role of FGC webmaster is FGC Religious Education: Lessons for the 21st Century, by Beckey Phipps. It’s definitely worth a read. It’s comprised of interviews of three Friends:
Ernie Buscemi: “It is the most amazing thing, all the kids that I know that have gone into [Quaker] leadership programs – they’ve disappeared. I see the same thing [happening] as a woman and person of color, we are doing something wrong.”
Marty Grundy: “Our branch [of Friends] has discarded the tools by which earlier Friends’ practices were formed. We’ve lost our understanding of what it is that we are about.”
Arthur Larrabee: “We need to tap into God’s energy and God’s joy. Early Friends had that energy, they had a vision, they had the connection with the inward Christ, a source of infinite energy power and joy.”
While I wish this could be extended a bit (e.g., why not ask the ‘kids’ themselves where they’ve gone), at least these are the right questions.
Walking the Walk
February 12, 2004
I was almost assaulted by a Philly cab driver on my way home this afternoon. He was rolling through a crosswalk I was trying to use to get to the train station (he had a solid red light, I had a solid green one). Once safely across, I politely pointed out the crosswalk and he took it as some sort of challenge to his manhood, getting out of his cab, coming right up to my face, threatening to beat me up, run me down, etc. He also called me a choice name (one whose use polite company limits to female canines). Ah, life in the big city. I spent my train ride composing the complaint letter going to the cab company and the PUC.
Useful sites for locals: Pennsylvania Public Utilities Commission (they have an online form for Taxi complaints). PhillyWalks, a group that educates about pedestrian issues.
I cross that intersection twice a day and it’s right by one of the city’s main cab stops. If this is the last blog entry you’ll know he didn’t like my letter.
Collaring the Peacniks in Iowa
February 11, 2004
It’s getting “scary in Amerikkka when they start rounding up peaceniks in Iowa”:www.nytimes.com/2004/02/10/national/10PROT.html
bq. To hear the antiwar protesters describe it, their forum at a local university last fall was like so many others they had held over the years. They talked about the nonviolent philosophies of Mahatma Gandhi and the Rev. Dr. Martin Luther King Jr., they said, and how best to convey their feelings about iraq into acts of civil disobedience. But last week, subpoenas began arriving seeking details about the forum’s sponsor — its leadership list, its annual reports, its office location –and the event itself.
Mild-mannered protesters wearing 1980s-style Guatemalan clothing, talking about Gandhi and climbing the fences of National Guard bases are not a threat to state of Iowa. But this kind of strong-arm tactic is a clear threat free speech and a clear act of intimidation to those who might join the peace movement. How sad. Unfortunately I know lots of people who are already afraid to speak out to loudly – this will silence at least some of them.
Of course, it’s hard to get too worked up about Iowa subpoenas, when much more serious civil rights violations have been going on since the start of the Afghanistan War. The “prisoners of war” down in the American base at “Guantanamo Bay have been held without charge or trial for two years now”:http://web.amnesty.org/pages/guantanamobay-index-eng.
Globalization, South Jersey Style
February 5, 2004
Today, news of the end of WSNJ-FM, “the Cumberland County”:/cgi-bin/axs/ax.pl?http://www.fybush.com/NERW/2004/040202/nerw.html radio station that really was an alternative to the corporatized mediocrity of Clear Channel and its clones:
bq. It was bound to happen, but inevitability doesn’t make today’s sign-off of WSNJ-FM (107.7 Bridgeton) any less bittersweet. One of NEW JERSEY’s oldest FM stations, WSNJ remained a bastion of old-time radio in a voicetracked, consolidated world right up to the end, super-serving Cumberland County and surrounding portions of South Jersey, Pennsylvania and Delaware with everything from farm news to a swap shop program to lots and lots of local news and information.
I’ve spent many a car drive to Vineland listening to WSNJ. Julie’s heartbroken: “i knew it was over the other day…and i just wanted to cry. i kept checking back and checking back to see if it was just a technical problem.”
Testimonies for twentieth-first century: a Testimony Against “Community”
February 1, 2004
I propose a little amendment to the modern Quaker testimonies. I think it’s time for a moratorium of the word “community” and the phrases “faith community” and “community of faith.” Through overuse, we Friends have stretched this phrase past its elasticity point and it’s snapped. It’s become a meaningless, abstract term used to disguise the fact that we’ve become afraid to articulate a shared faith. A recent yearly meeting newsletter used the word “community” 27 times but the word “God” only seven: what does it mean when a religious body stops talking about God?
The “testimony of community” recently celebrated its fiftieth anniversary. It was the centerpiece of the new-and-improved testimonies Howard Brinton unveiled back in the 1950s in his Friends for 300 Years (as far as I know no one elevated it to a testimony before him). Born into a well-known Quaker family, he married into an even more well-known family. From the cradle Howard and his wife Anna were Quaker aristocracy. As they traveled the geographic and theological spectrum of Friends, their pedigree earned them welcome and recognition everywhere they went. Perhaps not surprisingly, Howard grew up to think that the only important criteria for membership in a Quaker meeting is one’s comfort level with the other members. “The test of membership is not a particular kind of religious experience, nor acceptance of any particular religious, social or economic creed,” but instead one’s “compatibility with the meeting community.” ( Friends for 300 Years page 127).
So what is “compatibility”? It often boils down to being the right “kind” of Quaker, with the right sort of behavior and values. At most Quaker meetings, it means being exceedingly polite, white, upper-middle class, politically liberal, well-educated, quiet in conversation, and devoid of strong opinions about anything involving the meeting. Quakers are a homogenous bunch and it’s not coincidence: for many of us, it’s become a place to find people who think like us.
But the desire to fit in creates its own insecurity issues. I was in a small “breakout” group at a meeting retreat a few years ago where six of us shared our feelings about the meeting. Most of these Friends had been members for years, yet every single one of them confided that they didn’t think they really belonged. They were too loud, too colorful, too ethnic, maybe simply too too for Friends. They all judged themselves against some image of the ideal Quaker – perhaps the ghost of Howard Brinton. We rein ourselves in, stop ourselves from saying too much.
This phenomenon has almost completely ended the sort of prophetic ministry once common to Friends, whereby a minister would challenge Friends to renew their faith and clean up their act. Today, as one person recently wrote, modern Quakers often act as if avoidance of controversy is at the center of our religion. That makes sense if “compatibility” is our test for membership and “community” our only stated goal. While Friends love to claim the great eighteenth century minister John Woolman, he would most likely get a cold shoulder in most Quaker meetinghouses today. His religious motivation and language, coupled with his sometimes eccentric public witness and his overt call to religious reform would make him very incompatible indeed. Sometimes we need to name the ways we aren’t following the Light: for Friends, Christ is not just comforter, but judger and condemner as well. Heavy stuff, perhaps, but necessary. And near-impossible when a comfy and non-challenging community is our primary mission.
Don’t get me wrong. I like community. I like much of the non-religious culture of Friends: the potlucks, the do-it-yourself approach to music and learning, our curiousity about other religious traditions. And I like the openness and tolerance that is the hallmark of modern liberalism in general and liberal Quakerism in particular. I’m glad we’re Queer friendly and glad we don’t get off on tangents like who marries who (the far bigger issue is the sorry state of our meetings’ oversight of marriages, but that’s for another time). And for all my ribbing of Howard Brinton, I agree with him that we should be careful of theological litmus tests for membership. I understand where he was coming from. All that said, community for its own sake can’t be the glue that holds a religious body together.
So my Testimony Against “Community” is not a rejection of the idea of community, but rather a call to put it into context. “Community” is not the goal of the Religious Society of Friends. Obedience to God is. We build our institutions to help us gather as a great people who together can discern the will of God and follow it through whatever hardships the world throws our way.
Plenty of people know this. Last week I asked the author of one of the articles in the yearly meeting newsletter why he had used “community” twice but “God” not at all. He said he personally substitutes “body of Christ” everytime he writes or reads “community.” That’s fine, but how are we going to pass on Quaker faith if we’re always using lowest-common-denominator language?
We’re such a literate people but we go surprisingly mute when we’re asked to share our religious understandings. We need to stop being afraid to talk with one another, honestly and with the language we use. I’ve seen Friends go out of their way to use language from other traditions, especially Catholic or Buddhist, to state a basic Quaker value. I fear that we’ve dumbed down our own tradition so much that we’ve forgotten that it has the robustness to speak to our twenty-first century conditions.
Related Essays
I talk about what a bold Quaker community of faith might look like and why we need one in my essay on the “Emergent Church Movement” I talk about our fear of meeting unity in “We’re all Ranters Now.”