brooklyn Posts

One of the blueprints for Quaker community is the "Epistle from the Elders at Balby" written in 1656 at the very infancy of the Friends movement by a gathering of leaders from Yorkshire and North Midlands, England.

It's the precursor to Faith and Practice, as it outlines the relationship between individuals and the meeting. If remembered at all today, it's for its postscript, a paraphrase of 2 Corinthians that warns readers not to treat this as a form to worship and to remain living in the light which is pure and holy. That postscript now starts off most liberal Quaker books of Faith and Practice.

But the Epistle itself is well worth dusting off. It addresses worship, ministry, marriage, and how to deal in meekness and love with those walking "disorderly." It talks of how to support families and take care of members who were imprisoned or in need. Some of it's language is a little stilted and there's some talk of the role of servants that most modern Friend would object to. But overall, it's a remarkably lucid, practical and relevant document. It's also short: just over two pages.

One of the things I hear again and again from Friends is the desire for a deeper community of faith. Younger Friends are especially drawn toward the so-called "New Monastic" movement of tight communal living. The Balby Epistle is a glimpse into how an earlier generation of Friends addressed some of these same concerns.

ONLINE EDITIONS OF THE EPISTLE AT BALBY:
Quaker Heritage Press: qhpress.org/texts/balby.html
Street Corner Society: strecorsoc.org/docs/balby.html
Wikisource: en.wikisource.org/wiki/The_Epistle_from_the_Elders_at_Balby,_1656

DISCUSSIONS:
Brooklyn Quaker post & discussion (2005): brooklynquaker.blogspot.com/2005/03/elders-at-balby.html

Over on One Quaker Take, Timothy is surprised to read a definition of "Convergent Friend" that sounds a lot like a certain flavor of West Coast liberal Quakerism. It doesn't seem so surprising for me as it comes from Gregg Koskela, a pastor at an Evangelical Friends church. It was five years ago this month that I went to a loud pizza shop in Philadelphia to attend a  "Meet-Up" of readers of emerging church blogs and realized I had more common ground with these younger Evangelicals than I would have ever thought:

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.

Rich the Brooklyn Quaker was recently asking about early Friends views of atonement and heaven and hell and it's a great post, but so is Marshall Massey's comment about how later Friends altered the message in distinctly different ways. The different flavors of Friends have spent a lot of energy minimizing certain parts of the Quaker message and over-emphasizing others and maybe the truth lies in some of the nuances we long ago paved over.

I have a working theory that a movement of "Convergence" will feel suspiciously liberal in evangelical circles, suspiciously evangelical in liberal circles, and suspiciously worldly in Quaker conservative circles. But that's almost to be expected. The work to be done is different depending on where we're starting from.

I don't think Friends are alone in these kinds of matters. I see this phenomenon in other religious denominations--the post-Evangelicals I broke pizza with back in 2003 weren't Quakers. But Friends might have a better way out of the existential puzzles that arise. For we (generally) believe that our action should be motivated first and foremost by the direct instruction of the risen Christ working on us now. That means we can't rely on canned answers. What worked in the past might not work now. The faith is the same. But what needs to be done and what needs to be preached is very much a here-and-now kind of proposition.

I can't help but think of Howard Brinton. Back in the 1950s his generation managed a reunification of East Coast Quaker factions that had been warring for over a century. One way they did it was hanging out together and then redefining what it meant to be a Friend. In Friends for 300 Years, Brinton argued that tests for membership shouldn't look at one's beliefs or practices. It was a truce and I'm sure it made sense at the time: there was a fairly strong consensus on what Quakerism meant and the fights at the edges over details were distracting. Fifty years later, there's little consensus among Philadelphia Friends and even those in leadership positions are loathe to talk about faith or practice except in a kind of code. I can't think of a single Philadelphia Friend who publicly expresses Quaker belief with the clarity or passion of mid-century figures like Brinton, Thomas Kelly or Rufus Jones.

What worked in the past might not work now. What sounds like old hat to to us might be very liberating for others. Convergence isn't very new. It's just keeping ourselves from ossifying into our own human concepts and staying open to the direct Christ. It's finding a way to maintain that crazy balance between tradition and the inward light. Same as it ever was.

Please read Galante and Follieri: the Bishop and the Con Man, which lays out the details mentioned in this post.

The Diocese of Camden is in frantic spin control mode after yesterday's revelations that Bishop Galante personally received $400,000 from high flying Eurotrash con man Raffaelo Follieri for the sale of a beach house the Bishop had been unable to unload. Follieri's the guy who's been trying to buy up Catholic church properties across the country while making out with his Hollywood girlfriend on San Tropez beaches and partying it up with Bill Clinton's sleezy billionaire buddies.

It seems like a pretty clear cut case. Galante had his hand in Follieri's cookie jar. Sold his beach house to the guy who stood to profit most from the Bishop's plan to sell off half of South Jersey's churches. Oldest story in the book. Give him the cell next to Follieri's and they can reminisce about the good old days (NSFW).

I've been wondering just how the Diocese would try to spin this story as it waits for federal investigators to come knocking at the door. And today the official Spokesperson in Charge of Fairy Tales called up all the papers. Ladies and gentlemen, we present you with:

The Andrew Walton Idiot Defense

Turns out someone at the Vatican called someone at the Diocesan offices back in 2004 telling them to sell to Follieri. That's it. No one can remember who made the call. No one can remember who took the call. For all we know Follieri filled his mouth with cotton balls and did his best Marlon Brando imitation from the pay phone across the street.

The Archdioceses in Boston, New York, Newark and elsewhere told Follieri they had enough bridges thank you very much, but poor Grandpa Joe was confused and started lending him priests and giving him the keys to the beach house.

How could anyone imagine that Follieri was a crook? He seemed like any other Mother Teresa choir boy with his $10,000 suits, New York penthouse, heroin habit, convicted mob associates, San Tropez weekends and expensively-maintained Hollywood girlfriend. "Nobody was aware of problems with Mr. Follieri or his company at that time." Yeah right. Nobody. Nobody. Nobody. Nobody. Nobody. And I'm the widow of the late John Paul II, recently deceased President of the Vatican, with frozen assets in Nigeria I'd like your help in securing. Please email me back at your earliest convenience Andy Walton, I know you won't be disappointed.

• Wifi signals become the latest alterna-health scare
  An online petition collected 235 "signatures" opposed to public Wifi in Sebastopol. The resolution reads: "The convenience of this technology does not warrant the increase in radiation and the potential risks to the health of our community."
  (tags: comment)
• Jeanne's Quakers and Native American post
  Interesting commentary on assimiliation forced and chosen
  (tags: comment)
• Click Rik: OMG Quaker Advertising! Brooklyn Quakers boldly put up a big sign
  "While other faiths put up large billboards on busy streets, accost you in the subway station, and put up flashy multimedia websites, Quakers seek to be known for our deeds not our catchy slogans. It's one of the things that I love about being a Friend.
  (tags: quaker quaker.outreach quaker.signs)
• Small Biz Survival
  Neat blog "by and for small business people in rural areas and small towns." Bingo! Very practical tips on starting and running new businesses, especially remotely.
  (tags: tech tech.business)

Thoughts on sin and ego and their place in the RSoF. Posts referenced in this: The Condition of Man in the Fall and The Look on their Faces.

Listen to Podcast

Lazy guy I am, I'm going to cut-and-paste a comment I left over at Rich the Brooklyn Quaker's blog in response to his post What This Christian Is Looking For In Quakerism. There's been quite a good discussion in the comments. In them Rich poses this analogy:

During the Great Depression and World War II, I have been told that Franklin Roosevelt rallied the spirits of the American people with his "fireside chats". These radio broadcasts communicated information, projected hope, and called for specific responses from his listeners; including some acts of self-sacrifice and unselfishness... Often people would gather in small groups around their radios to hear these broadcasts, they would talk about what Roosevelt had said, and to some extent they were guided in their daily lives by some of what they had heard.

Just a quick note to everyone that I haven't posted more lately. It's a busy time of the year. I've had my hands full keeping up with articles and links to the Christian Peacemakers.

I've also been doing some freelance sites. One is launched: Quakersong.org, the new online home of Annie Patterson and Peter Blood of Rise Up Singing fame. It's just the start to what should soon be an interesting site.

Geek-wise I've been interested in the Web 2.0 stuff (see this Best Of list of sites, link courtesy C Wess Daniels). I've talked about some of this back in June but it's getting more exciting. In the Fall I was asked to submit a proposal for redoing the website of a Quaker conference center near Philadelphia and it was all Web 2.0-centric--maybe too much so as I didn't get the job! I'll post an edited version of the proposal soon for the geeks out there. Some of the new tech stuff will undergird a fabulous new Quakerfinder.org feature that will allow isolated Friends to connect to form new worship groups (to launch soon) and even more is behind the dreams of a new Quakerbooks.org site.

In the meantime, I encourage everyone to order On Living with a Concern for Gospel Ministry, the new book by New England Yearly Meeting's Brian Drayton (it arrived from the printers yesterday). It's being billed as a modern day version of "A Description of the Qualifications" and if it lives up the hype it should be an important book for the stirrings of deepening faithfulness we've been seeing among Quakers lately. While you're waiting for the book to arrive in your mailbox, check out Brooklyn Rich's Testing Leadings post.