From concern to action in a few short months

rooftop3A grow­ing list of sto­ries is sug­gest­ing that black church­es in the South are being tar­get­ed for arson once again (although one of the more pub­li­cized cas­es seems to be lightning-related). This was a big con­cern in the mid-1990s, a time when a Quak­er pro­gram stepped up to give Friends the chance to trav­el to the South to help rebuild. From a 1996 Friends Jour­nal edi­to­r­i­al:

Some­times a news arti­cle touch­es the heart and moves peo­ple to reach out to one anoth­er in unex­pect­ed ways. So it was this win­ter when the Wash­ing­ton Post pub­lished a piece on the rash of fires that have destroyed black church­es in the South in recent months… When Friend Harold B. Con­fer, exec­u­tive direc­tor of Wash­ing­ton Quak­er Work­camps, saw the arti­cle, he decid­ed to do some­thing about it. After a series of phone calls, he and two col­leagues accept­ed an invi­ta­tion to trav­el to west­ern Alaba­ma and see the fire dam­age for them­selves. They were warm­ly received by the pas­tors and con­gre­ga­tions of the three Greene Coun­ty church­es. Upon their return, they set to work on a plan.

I’m not sure whether Confer’s plan is the right tem­plate to fol­low this time, but it’s a great sto­ry because it shows the impor­tance of hav­ing a strong grass­roots Quak­er ecosys­tem. I don’t believe the Wash­ing­ton Quak­er Work­camps were ever a par­tic­u­lar­ly well-funded project. But by 1996 they had been run­ning for ten years and had built up cred­i­bil­i­ty, a fol­low­ing, and the abil­i­ty to cross cul­tur­al lines in the name of ser­vice. The small­er orga­ni­za­tion­al size meant that a news­pa­per arti­cle could prompt a flur­ry of phone calls and vis­its and a fully-realized pro­gram oppor­tu­ni­ty in a remark­ably short amount of time.

A first-hand account of the work­camps by Kim Roberts was pub­lished lat­er than year, Rebuild­ing Church­es in Rur­al Alaba­ma: One Volunteer’s Expe­ri­ence. The D.C.-based work­camp pro­gram con­tin­ues in mod­i­fied form to this day as the William Penn Quak­er Work­camps.

Update: anoth­er pic­ture from 1996 Alaba­ma, this time from one of my wife Julie’s old pho­to books. She’s sec­ond from the left at the bot­tom, part of the longer-stay con­tin­gent that Roberts men­tions.

WQW

Can we count the ways that the McKinney video is messed up?

mckinney2When the McK­in­ney video start­ed trend­ing I wasn’t in a state to watch so I read the com­men­tary. Now that I have, the whole thing is com­plete­ly messed up but at least three parts espe­cial­ly unnerve me:

  • The com­plete­ly unnec­es­sary commando-style dive-and-roll that intro­duces Cor­po­ral Eric Case­bolt. Some reports describe it as a trip but to me it looks like he’s play­ing a Hol­ly­wood action hero stunt dou­ble. Has he just been watch­ing too many of the police videos he’s been col­lect­ing on YouTube?
  • That none of the oth­er offi­cers saw his derring-do and said “yo Eric, stand down.” Is this some­thing cops just don’t do? And if not, why not? We all know what it’s like to be hopped up on too much adren­a­line. I know peo­ple do weird stuff when their rep­til­ian brain fight-or-flight mech­a­nism cuts in. It seems that offi­cers should be on the look­out for just this sort of over­re­ac­tion and have some sort of safe word to tell one anoth­er to take a chill.
  • The video­g­ra­ph­er was a “invis­i­ble” white teenag­er. He walked near­by – and occa­sion­al­ly through – the action with­out being ques­tioned. At one point Case­bolt seems to pur­pose­ful­ly step around him to put down his dark-skinned friends. The video­g­ra­ph­er told news reporters that he felt his white­ness made him invis­i­ble to Case­bolt.

I nev­er quite real­ized all the race pol­i­tics behind the switch from pub­lic pools vs pri­vate pool clubs. I grew up in a Philly sub­urb with two pub­lic pools and very much remem­ber the con­stant wor­ry that Philadel­phia kids might sneak in (“Philadel­phia” was of course code for “black”). The town­ship did have a his­tor­i­cal­ly African Amer­i­can neigh­bor­hood so the pools were racial­ly inte­grat­ed but I’m sure every dark-skinned town­ship res­i­dent was asked to show town ID a lot more than I was. And it’s hard to think it was entire­ly coin­ci­den­tal that both pub­lic pools were locat­ed on the oppo­site ends of the town­ship from the black neigh­bor­hood.

There are no pub­lic pools in the South Jer­sey town where I live. A satel­lite view picks out thir­teen pri­vate pools on my block alone. Thir­teen?!? There’s one pri­vate pool club across town. There’s a lot of casu­al racism around here, pri­mar­i­ly direct­ed at the mostly-Mexican farm­work­ers who dou­ble the town pop­u­la­tion every sum­mer. If there was a town pool that reflect­ed the demo­graph­ics of the local Wal­mart park­ing lot on a Fri­day night in July, we’d have mini-riots I’m sure — which is almost sure­ly why we don’t have a munic­i­pal pool and why wealthy fam­i­lies have poured mil­lions of dol­lars into back­yards.

(My fam­i­ly has joined the Elmer Swim Club, a pool locat­ed about half an hour away. While the major­i­ty of mem­bers are super nice and I haven’t heard any dodgy racial code phras­es. The pool is diverse but is most­ly white, reflect­ing the near­by pop­u­la­tion. That said, I’ve read enough Ta-Nehisi Coates to know we can rarely take white towns for grant­ed. So.)

Self-promotion and ministry temptations

Jon Watts looks at the ironies of fame-seeking and avoid­ance:

But this striv­ing for per­fect hum­ble­ness can eas­i­ly become dog­mat­ic. We can come to reject any­thing that looks remote­ly like attention-seeking, and we miss God’s mes­sage in it.

Jon weighs in with some good, juicy ques­tions. Where is self-promotion a way to pro­mote some­thing big­ger? And when is it ego-driven? t’s not just a inter­net ques­tion, of course. This is also at the heart of our Quak­er vocal min­istry: some­one just stands up in wor­ship with an implic­it claim they’re speak­ing for God.

Samuel Bow­nas is a good go-to per­son for these sort of dilem­mas. He was a second-generation Friend who shared a lot of the inside dirt about Quak­ers in min­istry. He wrote down the tri­als and temp­ta­tions he faced and that he saw in oth­ers in their “infant minstry” as a con­scious men­tor­ship of future Friends.

One of Bownas’s themes is the dan­ger of ape­ing oth­ers. It’s tempt­ing to get so enam­ored of someone’s beau­ti­ful words that we start con­scious­ly try­ing to mim­ic them. We stop say­ing what we’ve been giv­en to say so as to sound like the (seem­ing­ly) more-articulate per­son whose style we envy. Most cre­ative artists walk this ten­sion between copy­ing and cre­at­ing and as Wess will tell you, the idea of remix has become of more impor­tance in the era of dig­i­tal arts. But with min­istry there’s anoth­er ele­ment: God. Many Quak­ers have been pret­ty insis­tent that the mes­sage has to be giv­en “in the Spir­it” and come from direct prompts. Unpro­grammed Friends (those of us with­out pas­tors or pre-written ser­mons) are excep­tion­al­ly aller­gic to vocal min­istry that sounds too prac­ticed. It’s not enough that the teach­ing is cor­rect or well-crafted: we insist that it be giv­en it at the right time.

When think­ing the pit­falls about min­istry I find it use­ful to think about “The Tempter.” I don’t per­son­i­fy this; I don’t insist that it’s cen­tral to Quak­er the­ol­o­gy. But it is a thread of our the­ol­o­gy, one that has explained my sit­u­a­tion, so I share it. For me, it’s the idea that there’s a force that knows our weak­ness­es and will use them to con­fuse us. If we’re not care­ful, impuls­es that are seem­ing­ly pos­i­tive will pro­voke actions that are seem­ing­ly good but out of right order – giv­en at the wrong time.

So, if like Jon, I start wor­ry­ing I’m too self-promotional, the Tempter might tell me “that’s true, it’s all in your head, you should shut up already.” If I work myself through that temp­ta­tion and start pro­mot­ing myself, the Tempter can switch gears: “yes you’re bril­liant, and while you’re at it while don’t you set­tle some scores with your next post and take some of those fak­ers down a notch.” There’s nev­er an objec­tive “cor­rect” course of action, because right action is about strip­ping your­self of self-delusion and nav­i­gat­ing the shoals of con­tra­dic­to­ry impuls­es. The right action now may be the wrong action lat­er. We all need to grow and stay vig­i­lant and hon­est with our­selves.

The language and testimony of the fire alarm

Care­ful and delib­er­ate dis­cern­ment held in a man­ner of unhur­ried prayer is fine in most instances, but what’s a group if Quak­ers to do when a fire alarm goes off? Do we sit down in silence, stay cen­tered there some num­ber if min­utes, and then open up a peri­od of min­istries to reach toward dis­cern­ment.

Of course we don’t. Who would? Like any group if peo­ple in the mod­ern world, we assem­ble with­out ques­tion and leave the premis­es. But why? Because of shared lan­guage and tes­ti­monies.

A ring­ing bell does not, by itself, con­sti­tute a call to action. Pow­er up your time machine and bring your battery-powered alarm sys­tem back a few thou­sand years and set it off. Peo­ple would look around in con­fu­sion (and might be afraid if the alien sound), but they wouldn’t file out of a build­ing. We do it because we’ve been social­ized in a lan­guage of group warn­ing.

Ever since our school­days, we have been taught this lan­guage: fire alarms, flash­ing lights, fire pull box­es. We don’t need to dis­cern the sit­u­a­tion because we already know what the alarm means: the like­li­hood of immi­nent dan­ger.

Our response also needs lit­tle dis­cern­ment. We might think of this as a tes­ti­mo­ny: a course of action that we’ve real­ized is so core to our under­stand­ing of our rela­tion to the world that it rarely needs to be debat­ed amongst our­selves.

I must have par­tic­i­pat­ed in a hun­dred fire drills in my life­time, but so far none of the alarms have been fires. But they have served a very real pur­pose.

When we do media in an advo­ca­cy sense, most of our time is spent devel­op­ing and rein­forc­ing shared lan­guage and obvi­ous courses-of-action. We tell sto­ries of pre­vi­ous sit­u­a­tions and debate the con­tours of the tes­ti­monies. We’re ready­ing our­selves for when we will be called to action. 

Religion in the mainstream press

They default to the same bor­ing tropes, says Amy Levin at TheRe­veal­er:

Reli­gious wars, reli­gious dress, reli­gious mon­ey – these are the real and yet superbly com­plex ele­ments of our cul­tur­al exis­tence. Scout any crack or cran­ny of pop­u­lar cul­ture and you find reli­gion cre­at­ing a glo­ri­ous maze of top­ics for writ­ers to dis­cov­er and sift and sing to the mass­es.

But late­ly, I find that a repul­sive plague of rep­e­ti­tion and banal­i­ty has swept over the dis­en­chant­ed cyber­sphere. Each day I begin my reli­gion news search with hope­ful eager­ness, sift­ing close­ly through main­stream and fringe out­lets, hun­gry for signs of a new trend, move­ment, argu­ment, study – any­thing oth­er than what I con­sumed the day before. But I search in vain, and my dol­drums have led me to take action.

(H/T to David Watt on Face­book)

“Heart of Darkness” by Joseph Conrad, 1902

I began Conrad’s clas­sic tale as a follow-up to last month’s State of Won­der by Ann Patch­ett. Her hero­ine trav­eled to the most remote reach­es of the Ama­zon; all sto­ries that make the trip from the bland­ness of civ­i­liza­tion (Min­neso­ta in Patchett’s case) owe a debt to Conrad’s clas­sic tale of a steam­boat trip far up the Con­go Riv­er.

The book cer­tain­ly has its odd­i­ties, start­ing with the nar­ra­tive voice: we are lis­ten­ing to a sto­ry told aboard a ship on the Thames that is wait­ing for a change of tide to send it on its way out to sea. The narrator-within-the-story, Mar­lowe, tells the entire tale in flash­back, with Con­rad only occa­sion­al­ly com­ing up for air to the deck of the Thames boat (Heart of Dark­ness was writ­ten as a three-part ser­i­al; I assume these nar­ra­tive breaks are the stitch­ing between install­ments).

I had heard much about this book over the years so I was curi­ous to see the exact nature of the deprav­i­ties upon which the infa­mous Kurtz had indulged him­self. But two-thirds of the way through the book I real­ized we were nev­er to real­ly learn them. We know there’s a remote camp by a lake and an African tribe that regards him as some kind of demi-god, and we hear tell that he’s law­less toward oth­er Euro­peans and single-minded in his quest for ivory. But these are all bare­ly more than hint­ed glimpses.

The sto­ry turns out to be not so much about Kurtz as it is about Mar­lows’ imag­in­ings as he gets deep­er into the con­ti­nent and gath­ers clues about the mys­tery man at the top of the riv­er. I found this to be a relief, as Con­rad seems almost as unin­ter­est­ed in flesh­ing out the Africans along the way. Kurtz is a bril­liant civ­i­lized man; in the jun­gle his sav­agery is unleashed and he becomes a force unto him­self.

I had to deal with a being to whom I could not appeal in the name of any­thing high or low. I had, even like the n******, to invoke him – him­self his own exalt­ed and incred­i­ble degra­da­tion. There was noth­ing either above or below him, and I knew it. He had kicked him­self loose of the earth. Con­found the man! he had kicked the very earth to pieces. He was alone, and I before him did not know whether I stood on the ground or float­ed in the air.

Yes, this is a work­ing def­i­n­i­tion of a psy­chopath. If this were a mod­ern Show­time or AMC tele­vi­sion show, this would be the start of the action: the pro­duc­ers, writ­ers, and actors would leave lit­tle gore or deprav­i­ty to the imag­i­na­tion. But for Con­rad this is the moral­i­ty tale at the heart of the book. Short­ly after being found, Kurtz con­ve­nient­ly dies and our nar­ra­tor sails back down­stream, going (we are help­ful­ly told) twice the speed as before, back out to the ocean and civ­i­liza­tion.

More: 

Post-Liberals & Post-Evangelicals?

Obser­va­tions on the first Philadel­phia Indie Allies Meet­up. “Just about each of us at the table were com­ing from dif­fer­ent the­o­log­i­cal start­ing points, but it’s safe to say we are all ‘post’ some­thing or oth­er. There was a shared sense that the stock answers our church­es have been pro­vid­ing aren’t work­ing for us. We are all try­ing to find new ways to relate to our faith, to Christ and to one anoth­er in our church com­mu­ni­ties.”

The infor­mal net­work of younger Evan­gel­i­cal Chris­tians cen­tered around web­sites like theooze​.com and Jor​dan​Coop​er​.sk​.ca has start­ed spon­sor­ing a month­ly Indie Allies Meet­up of “Inde­pen­dent Chris­t­ian Thinkers.” Unlike pre­vi­ous months, there were enough peo­ple signed up for the Octo­ber meet­ing in the Philadel­phia area to hold a “meet­up,” so two days ago Julie & I found our­selves in a Cen­ter City piz­za shop with five oth­er “Indie Allies.”

Accord­ing to Robert E. Webber’s The Younger Evan­gel­i­cals, I fall pret­ty square­ly into the “Post Lib­er­al” cat­e­go­ry, à la Stan­ley Hauer­was. While it’s always dan­ger­ous label­ing oth­ers, I think at least some of the oth­er par­tic­i­pants would be com­fort­able enough with the “Post Evan­gel­i­cal” label (the one pas­tor among us said that if I read Webber’s book I’d know where he’s com­ing from). One par­tic­i­pant was from the Cir­cle church Julie & I attend­ed last First Day. 

Just about each of us at the table were com­ing from dif­fer­ent the­o­log­i­cal start­ing points, but it’s safe to say we are all “post” some­thing or oth­er. There was a shared sense that the stock answers our church­es have been pro­vid­ing aren’t work­ing for us. We are all try­ing to find new ways to relate to our faith, to Christ and to one anoth­er in our church com­mu­ni­ties. There’s some­thing about build­ing rela­tion­ships that are deep­er, more down-to-earth and real. Per­haps it’s find­ing a way to be less dog­mat­ic at the same time that we’re more dis­ci­plined. For Friends, that means ques­tion­ing the con­tem­po­rary cul­tur­al ortho­doxy of liberal-think (get­ting beyond the cliched catch phras­es bor­rowed from lib­er­al Protes­tantism and sixties-style activism) while being less afraid of being pec­u­lar­i­ly Quak­er.

The con­ver­sa­tion was real­ly inter­est­ing. After all my Quak­er work, it’s always amaz­ing to find oth­er peo­ple my age who actu­al­ly think hard about faith and who are will­ing to build their life around it. There were times where I think we need­ed to trans­late our­selves and times where we tried to map out shared con­nec­tions (i.e., Richard Fos­ter was the known famous Quak­er, I should read him if only to be able to dis­cuss his rela­tion­ship to Con­ser­v­a­tive and Lib­er­al Friends).

It was real­ly good to get out­side of Quak­erism and to hear the lan­guage and issues of oth­ers. One impor­tant les­son is that some of the strong opin­ions I’ve devel­oped in response to Quak­er cul­ture need to be unlearned. The best exam­ple was social action. As I’ve writ­ten before on the web­site, I think the Friends peace tes­ti­mo­ny has become large­ly sec­u­lar­ized and that social action has become a sub­sti­tute for expressed and lived com­mu­nal faith. Yet my Meet­up cohorts were excit­ed to become involved in social action. Their Evan­gel­i­cal back­ground had dis­missed good works as unnec­es­sary – faith being the be-all – and now they want­ed to get involved in the world. But I very much sus­pect that their good works would be root­ed in faith to a degree that a lot of con­tem­po­rary Quak­er activist projects aren’t. I need to remind myself that social wit­ness (even my own) can be fine if tru­ly spirit-led.

Com­mit­ted reli­gious peo­ple switch­ing church­es often bring with them the bag­gage of their frus­tra­tions with the first church and this unre­solved anger often gets in the way of keep­ing true to God’s call. Even though I’m not leav­ing Quak­erism I have to iden­ti­fy and name my own frus­tra­tions so that they don’t get in the way. Hang­ing out with oth­er “Inde­pen­dent Chris­t­ian Thinkers” is a way of keep­ing some per­spec­tive, of remem­ber­ing that Post-Liberal is not exact­ly anti-Liberal. 

Rec­om­mend­ed I check out: N.T. Wright, at allelon​.net. I just saw him ref­er­enced as a per­son­al friend of some of the Repub­li­can par­ty lead­er­ship in Con­gress, so this should be inter­est­ing.

The Lost Quaker Generation

The oth­er day I had lunch with an old friend of mine, a thirty-something Quak­er very involved in nation-wide paci­fist orga­niz­ing. I had lost touch with him after he entered a fed­er­al jail for par­tic­i­pat­ing in a Plow­shares action but he’s been out for a few years and is now liv­ing in Philly.

We talked about a lot of stuff over lunch, some of it just move­ment gos­sip. But we also talked about spir­i­tu­al­i­ty. He has left the Soci­ety of Friends and has become re-involved in his par­ents’ reli­gious tra­di­tions. It didn’t sound like this deci­sion had to do with any new reli­gious rev­e­la­tion that involved a shift of the­ol­o­gy. He sim­ply became frus­trat­ed at the lack of Quak­er seri­ous­ness.

It’s a dif­fer­ent kind of frus­tra­tion than the one I feel but I won­der if it’s not all con­nect­ed. He was drawn to Friends because of their mys­ti­cism and their pas­sion for non­vi­o­lent social change. It was this com­bi­na­tion that has helped pow­er his social action wit­ness over the years. It would seem like his seri­ous, faith­ful work would be just what Friends would like to see in their thirty-something mem­bers but alas, it’s not so. He didn’t feel sup­port­ed in his Plow­shares action by his Meet­ing.

He con­clud­ed that the Friends in his Meet­ing didn’t think the Peace Tes­ti­mo­ny could actu­al­ly inspire us to be so bold. He said two of his Quak­er heroes were John Wool­man and Mary Dyer but real­ized that the pas­sion of wit­ness that drove them wasn’t appre­ci­at­ed by today’s peace and social con­cerns com­mit­tees. The rad­i­cal mys­ti­cism that is sup­posed to dri­ve Friends’ prac­tice and actions have been replaced by a bland­ness that felt threat­ened by some­one who could choose to spend years in jail for his wit­ness.

I can relate to his dis­ap­point­ment. I wor­ry about what kinds of actions are being done in the name of the Peace Tes­ti­mo­ny, which has lost most of its his­toric mean­ing and pow­er among con­tem­po­rary Friends. It’s invoked most often now by sec­u­lar­ized, safe com­mit­tees that use a ratio­nal­ist approach to their decision-making, meant to appeal to oth­ers (includ­ing non-Friends) based sole­ly on the mer­its of the argu­ments. NPR activism, you might say. Reli­gion isn’t brought up, except in the rather weak for­mu­la­tions that Friends are “a com­mu­ni­ty of faith” or believe there is “that of God in every­one” (what­ev­er these phras­es mean). That we are led to act based on instruc­tions from the Holy Spir­it direct­ly is too off the deep end for many Friends, yet the peace tes­ti­mo­ny is fun­da­men­tal­ly a tes­ti­mo­ny to our faith in God’s pow­er over human­i­ty, our sur­ren­der to the will of Christ enter­ing our hearts with instruc­tions which demand our obe­di­ence.

But back to my friend, the ex-Friend. I feel like he’s just anoth­er eroded-away grain of sand in the delta of Quak­er decline. He’s yet anoth­er Friend that Quak­erism can’t afford to loose, but which Quak­erism has lost. No one’s mourn­ing the fact that he’s lost, no one has bare­ly noticed. Know­ing Friends, the few that have noticed have prob­a­bly not spent any time reach­ing out to him to ask why or see if things could change and they prob­a­bly defend their inac­tion with self-congratulatory pap about how Friends don’t pros­e­ly­tize and look how lib­er­al we are that we say noth­ing when Friends leave.

God!, this is ter­ri­ble. I know of DOZENS of friends in my gen­er­a­tion who have drift­ed away from or deci­sive­ly left the Soci­ety of Friends because it wasn’t ful­fill­ing its promise or its hype. No one in lead­er­ship posi­tions in Quak­erism is talk­ing about this lost gen­er­a­tion. I know of very few thirty-something Friends who are involved nowa­days and very very few of them are the kind of pas­sion­ate, mys­ti­cal, obedient-to-the-Spirit ser­vants that Quak­erism needs to bring some life back into it. A whole gen­er­a­tion is lost – my fel­low thirty-somethings – and now I see the pas­sion­ate twenty-somethings I know start­ing to leave. Yet this exo­dus is one-by-one and goes large­ly unre­marked and unno­ticed (but then I’ve already post­ed about this: It will be in decline our entire live).


 

Update 10/05

I feel like I should add an adden­dum to all this. As I’ve spo­ken with more Friends of all gen­er­a­tions, I’ve noticed that the atten­tion to younger Friends is cycli­cal. There’s a thirty-year cycle of snub­bing younger Friends (by which I mean Friends under 40). Back in the 1970s, all twenty-year-old with a pulse could get recog­ni­tion and sup­port from Quak­er meet­ings and I know a lot of Friends of that gen­er­a­tion who were giv­en tremen­dous oppor­tu­ni­ties despite lit­tle expe­ri­ence. A decade lat­er the doors had start­ed to close but a hard-working faith­ful Friend in their ear­ly twen­ties could still be rec­og­nized. By the time my gen­er­a­tion came along, you could be a whirl­wind of great ideas and ener­gy and still be shut out of all oppor­tu­ni­ties to serve the Reli­gious Soci­ety of Friends.

The good news is that I think things are start­ing to change. There’s still a long way to go but a thaw is upon us. In some ways this is inevitable: much of the cur­rent lead­er­ship of Quak­er insti­tu­tions is retir­ing and I think they’re start­ing to real­ize it. There are prob­lems, most notably tokenism – almost all of the younger Friends being lift­ed up now are the sons & daugh­ters of promi­nent “com­mit­tee Friends.” The biggest prob­lem is that a few dozen years of lax reli­gious edu­ca­tion and “roll your own Quak­erism” means that many of the mem­bers of the younger gen­er­a­tion can’t even be con­sid­ered spir­i­tu­al Quak­ers. Our Meet­ing­hous­es are seen as a place to meet oth­er cool, pro­gres­sive young hip­sters, while spir­i­tu­al­i­ty is sought from oth­er sources. We’re going to be spend­ing decades untan­gling all this and we’re not going to have the sea­soned Friends of my gen­er­a­tion to help bridge the gaps.


Relat­ed Read­ing

  • After my friend Chris post­ed below I wrote a follow-up essay, Pass­ing the Faith, Plan­et of the Quak­ers Style.
  • Many old­er Friends hope that a resur­gence of the peace move­ment might come along and bring younger Friends in. In Peace and Twenty-Somethings I look at the gen­er­a­tional strains in the peace move­ment.
  • 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.”

Con­tin­ue read­ing