Is Quaker Culture an Obstacle to Faith?

February 2, 2019

From Isaac Smith:

I have tend­ed to describe this shift in under­stand­ing as the moment when Quak­erism “clicked” for me — when it ceased to be just the weird sub­cul­ture I grew up in, and more a mat­ter of con­vic­tion. Prac­tices that I ignored or nev­er quite under­stood, like mak­ing group deci­sions with­out tak­ing a vote, now made sense, because they were borne out of an attempt to make Christ the present teacher in all affairs. 

Isaac’s piece stems in part from the Decem­ber Friends Jour­nal, on Quak­ers and Chris­tian­i­ty. A large per­cent­age of the sub­mis­sions we received for the issue had remark­ably sim­i­lar per­son­al sto­ries: peo­ple had grown up in a restric­tive reli­gious tra­di­tion and come to Lib­er­al Friends because of its open­ness to spir­i­tu­al seek­ing. If any­thing they were hos­tile to Chris­tian­i­ty and dis­tinc­tive Quak­er pecu­liar­i­ties when they joined but over time they slow­ly shift­ed, often after get­ting to know ground­ed elder Friends. Now they qui­et­ly iden­ti­fied as Chris­t­ian Friends.

We could have print­ed a whole issue of (most­ly) con­vinced Lib­er­al Friends who had redis­cov­ered Chris­tian­i­ty. Instead we picked a rep­re­sen­ta­tive sam­ple for the print edi­tion and pub­lished the rest as part of our our extend­ed online edi­tion; you can read it all at the online con­tents. Although Isaac’s sto­ry is dif­fer­ent (he grew up as a Friend) it shares a sim­i­lar trajectory.

(Issac also has some ques­tions about Quak­er pub­lish­ing, with a link to a great 2009 blog post from Johan Mau­r­er. I feel I should talk about this issue too but that’ll take a bit more pon­der­ing on my part).

Is Quak­er Cul­ture an Obsta­cle to Faith?

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

Ask Me Anything: Conservative and Liberal Friends?

February 22, 2017
Marl­bor­ough (Pa.) Friends meet­ing­house at dusk. c. 2006.

A few weeks ago, read­er James F. used my “Ask me any­thing!” page to won­der about two types of Friends:

I’ve read a lit­tle and watched var­i­ous videos about the Friends. My ques­tions are , is there a gulf between “con­ser­v­a­tive” friends and lib­er­al? As well as what defines the two gen­er­al­ly? I’m in Mary­land near D.C. Do Quak­ers who define them­selves as essen­tial­ly Chris­t­ian wor­ship with those who don’t iden­ti­fy as such?

Hi James, what a great ques­tion! I think many of us don’t ful­ly appre­ci­ate the con­fu­sion we sow when we casu­al­ly use these terms in our online dis­cus­sions. They can be use­ful rhetor­i­cal short­cuts but some­times I think we give them more weight than they deserve. I wor­ry that Friends some­times come off as more divid­ed along these lines than we real­ly are. Over the years I’ve noticed a cer­tain kind of rigid online seek­er who dis­sects the­o­log­i­cal dis­cus­sions with such con­vic­tion that they’ll refused to even vis­it their near­est meet­ing because it’s not the right type. That’s so tragic.

What the terms don’t mean

The first and most com­mon prob­lem is that peo­ple don’t real­ize we’re using these terms in a specif­i­cal­ly Quak­er con­text. “Lib­er­al” and “Con­ser­v­a­tive” don’t refer to polit­i­cal ide­olo­gies. One can be a Con­ser­v­a­tive Friend and vote for lib­er­al or social­ist politi­cians, for example.

Adding to the com­pli­ca­tions is that these can be impre­cise terms. Quak­er bod­ies them­selves typ­i­cal­ly do not iden­ti­fy as either Lib­er­al or Con­ser­v­a­tive. While local con­gre­ga­tions often have their own unique char­ac­ter­is­tics, cul­ture, and style, noth­ing goes on the sign out front. Our region­al bod­ies, called year­ly meet­ings, are the high­est author­i­ty in Quak­erism but I can’t think of any that does­n’t span some diver­si­ty of theologies.

His­tor­i­cal­ly (and cur­rent­ly) we’ve had the sit­u­a­tion where a year­ly meet­ing will split into two sep­a­rate bod­ies. The caus­es can be com­plex; the­ol­o­gy is a piece, but demo­graph­ics and main­stream cul­tur­al shifts also play a huge role. In cen­turies past (and kind of ridicu­lous­ly, today still), both of the new­ly reor­ga­nized year­ly meet­ings were obsessed with keep­ing the name as a way to claim their legit­i­ma­cy. To tell them apart we’d append awk­ward and incom­plete labels, so in the past we had Philadel­phia Year­ly Meet­ing (Hick­site) and Philadel­phia Year­ly Meet­ing (Ortho­dox).

In the Unit­ed States, we have two places where year­ly meet­ings com­pete names and one side’s labelled appendage is “Con­ser­v­a­tive,” giv­ing us Iowa Year­ly Meet­ing (Con­ser­v­a­tive) and North Car­oli­na Year­ly Meet­ing (Con­ser­v­a­tive). Over time, both of these year­ly meet­ings have diver­si­fied to the point where they con­tain out­ward­ly Lib­er­al month­ly meet­ings. The name Con­ser­v­a­tive in the year­ly meet­ing title has become part­ly administrative.

A third year­ly meet­ing is usu­al­ly also includ­ed in the list of Con­ser­v­a­tive bod­ies. Present-day Ohio Year­ly Meet­ing once com­pet­ed with two oth­er Ohio Year­ly Meet­ings for the name but is the only one using it today. The name “Ohio Year­ly Meet­ing (Con­ser­v­a­tive)” is still some­times seen, but it’s unnec­es­sary, not tech­ni­cal­ly cor­rect, and not used in the year­ly meeting’s for­mal cor­re­spon­dence. (You want to know more? The year­ly meet­ing’s clerk main­tains a web­site that goes amaz­ing­ly deep into the his­to­ry of Ohio Friends).

All that said, these three year­ly meet­ings have more than their share of tra­di­tion­al­ist Chris­t­ian Quak­er mem­bers. Ohio’s gath­er­ings have the high­est per­cent­age of plain dressing- and speaking- Friends around (though even there, they are a minor­i­ty). But oth­er year­ly meet­ings will have indi­vid­ual mem­bers and some­times whole month­ly meet­ings that could be accu­rate­ly described as Con­ser­v­a­tive Quaker.

I might have upset some folks with these obser­va­tions. In all aspects of life you’ll find peo­ple who are very attached to labels. That’s what the com­ment sec­tion is for.

The meanings of the terms

For­mal iden­ti­ties aside, there are good rea­sons we use the con­cept of Lib­er­al and Con­ser­v­a­tive Quak­erism. They denote a gen­er­al approach to the world and a way of incor­po­rat­ing our his­to­ry, our Chris­t­ian her­itage, our under­stand­ing of the role of Christ in our dis­cern­ment, and the for­mat and pace of our group deci­sion making.

But at the same time there’s all sorts of diver­si­ty and per­son­al and local his­to­ries involved. It’s hard to talk about any of this in con­crete terms with­out dis­solv­ing into foot­notes and qual­i­fi­ca­tions and long dis­cours­es about the dif­fer­ences between var­i­ous his­tor­i­cal sub-movements with­in Friends (queue awe­some 16000-word his­to­ry).

Many of us com­fort­ably span both worlds. In writ­ing, I some­times try to escape the weight of the most overused labels by sub­sti­tut­ing more gener­ic terms, like tra­di­tion­al Friends or Christ-centered Friends. These terms also get prob­lem­at­ic if you scratch at them too hard. Reminder: God is the Word and our lan­guage is by def­i­n­i­tion limiting.

If you like the soci­ol­o­gy of such things, Isabel Pen­raeth wrote a fas­ci­nat­ing arti­cle in Friends Jour­nal a few years ago, Under­stand­ing Our­selves, Respect­ing the Dif­fer­ences. More recent­ly in FJ a Philadel­phia Friend, John Andrew Gallery, vis­it­ed Ohio Friends and talked about the spir­i­tu­al refresh­ment of Con­ser­v­a­tive Friends in Ohio Year­ly Meet­ing Gath­er­ing and Quak­er Spring. Much of the dis­cus­sion around the mod­ern phrase Con­ver­gent Friends and the threads on Quak­erQuak­er has focused on those who span a Lib­er­al and Con­ser­v­a­tive Quak­er worldview.

The dis­tinc­tion between Con­ser­v­a­tives and Lib­er­als can become quite evi­dent when you observe how Friends con­duct a busi­ness meet­ing or how they present them­selves. It’s all too easy to veer into car­i­ca­ture here but Lib­er­al Friends are prone to rein­ven­tions and the use of impre­cise sec­u­lar lan­guage, while­Con­ser­v­a­tive Friends are attached to estab­lished process­es and can be unwel­com­ing to change that might dis­rupt inter­nal unity.

But even these brief obser­va­tions are impre­cise and can mask sur­pris­ing­ly sim­i­lar tal­ents and stum­bling blocks. We all of us are humans, after all. The Inward Christ is always avail­able to instruct and com­fort, just as we are all bro­ken and prone to act impul­sive­ly against that advice.

Worshipping?

Final­ly, pret­ty much all Friends will wor­ship with any­one. Most local con­gre­ga­tions have their own dis­tinct fla­vor. There are some in which the min­istry is large­ly Chris­t­ian, with a Quaker-infused expla­na­tion of a para­ble or gospel, while there are oth­ers where you’ll rarely hear Christ men­tioned. You should try out dif­fer­ent meet­ings and see which ones feed your soul. Be ready to find nur­tu­rance in unex­pect­ed places. God may instruct us to serve any­where with no notice, as he did the Good Samar­i­tan. Christ isn’t bound by any of our sil­ly words.

Thanks to James for the question!

Do you have a ques­tion on anoth­er Quak­er top­ic? Check out the Ask Me Any­thing! page.

Two Theories of Change and Liberal Friends

May 25, 2010

Over in the NYTimes colum­nist David Brooks talks about Two The­o­ries of Change. He’s talk­ing about mod­ern Amer­i­can pol­i­tics but it seems rel­e­vant to Friends. Here’s his sum­ma­ry of a new paper by Yuval Levin of the Uni­ver­si­ty of Chicago:

paineburke

[Thomas] Paine believed that soci­eties exist in an “eter­nal now.” That some­thing has exist­ed for ages tells us noth­ing about its val­ue. The past is dead and the liv­ing should use their pow­ers of analy­sis to sweep away exist­ing arrange­ments when nec­es­sary, and begin the world anew. He even sug­gest­ed that laws should expire after 30 years so each new gen­er­a­tion could begin again

[Edmund] Burke, a par­tic­i­pant in the British Enlight­en­ment, had a dif­fer­ent vision of change. He believed that each gen­er­a­tion is a small part of a long chain of his­to­ry. We serve as trustees for the wis­dom of the ages and are oblig­ed to pass it down, a lit­tle improved, to our descen­dents. That wis­dom fills the gaps in our own rea­son, as age-old insti­tu­tions implic­it­ly con­tain more wis­dom than any indi­vid­ual could have.

For Brooks, the Paine fol­l­low­ers are Tea Par­ty activists who think it’s fine to “sweep away 100 years of his­to­ry and return gov­ern­ment to its prein­dus­tri­al role.” 

But for Friends, espe­cial­ly Lib­er­al Friends, this touch­es on the nature of “Con­tin­u­al Rev­e­la­tion” that has been at the cen­ter of much of our delib­er­a­tions for about a hun­dred years now. Are we in an “eter­nal now,” ready to rein­vent lib­er­al Quak­erism every thir­ty years and only will­ing to read old Friends to pull quotes out of con­text? Or are we tin­ker­ers of tra­di­tion, trustees keep­ing the parts oiled for the next generation? 
I can think of par­tic­u­lar Friends who fol­low Paine’s con­tin­u­al rev­o­lu­tion mod­el and oth­ers who fol­low Burke’s long chain mod­el. Some­how both feel lim­it­ed. To sub­scribe strong­ly to either is a kind of fun­da­men­tal­ism. We are in an eter­nal now (Christ has come to teach the peo­ple him­self) but we have 350 of expe­ri­ences and tech­niques that have taught us how to be ready to act in that now. Insist­ing on both seems important.

Blogging for the Kingdom

March 3, 2010

Warn­ing: this is a blog post about blogging.

It’s always fas­ci­nat­ing to watch the ebb and flow of my blog­ging. Quak­er­ran­ter, my “main” blog has been remark­ably qui­et. I’m still up to my eye­balls with blog­ging in gen­er­al: post­ing things to Quak­erQuak­er, giv­ing help­ful com­ments and tips, help­ing oth­ers set up blogs as part of my con­sult­ing busi­ness. My Tum­blr blog and Face­book and Twit­ter feeds all con­tin­ue to be rel­a­tive­ly active. But most of these is me giv­ing voice to oth­ers. For two decades now, I’ve zigzagged between writer and pub­lish­er; late­ly I’ve been focused on the latter.

When I start­ed blog­ging about Quak­er issues sev­en years ago, I was a low-level cler­i­cal employ­ee at an Quak­er orga­ni­za­tion. It was clear I was going nowhere career-wise, which gave me a cer­tain free­dom. More impor­tant­ly, blogs were a near­ly invis­i­ble medi­um, read by a self-selected group that also want­ed to talk open­ly and hon­est­ly about issues. I start­ed writ­ing about issues in among lib­er­al Friends and about missed out­reach oppor­tu­ni­ties. A lot of what I said was spot on and in hind­sight, the archives give me plen­ty of “told you so” cred­i­bil­i­ty. But where’s the joy in being right about what has­n’t worked?

Things have changed over the years. One is that I’ve resigned myself to those missed oppor­tu­ni­ties. Lots of Quak­er mon­ey and human­ly activ­i­ty is going into projects that don’t have God as a cen­ter. No amount of rant­i­ng is going to dis­suade good peo­ple from putting their faith into one more staff reor­ga­ni­za­tion, mis­sion rewrite or clever program.It’s a dis­trac­tion to spend much time wor­ry­ing about them.

But the biggest change is that my heart is square­ly with God. I’m most inter­est­ed in shar­ing Jesus’s good news. I’m not a cheer­leader for any par­tic­u­lar human insti­tu­tion, no mat­ter how noble its inten­tions. When I talk about the good news, it’s in the con­text of 350 years of Friends’ under­stand­ing of it. But I’m well aware that there’s lots of peo­ple in our meet­ing­hous­es that don’t under­stand it this way any­more. And also aware that the seek­er want­i­ng to pur­sue the Quak­er way might find it more close­ly mod­eled in alter­na­tive Chris­t­ian com­mu­ni­ties. There are peo­ple all over lis­ten­ing for God and I see many attempts at rein­vent­ing Quak­erism hap­pen­ing among non-Friends.

I know this obser­va­tion excites some peo­ple to indig­na­tion, but so be it: I’m trust­ing God on this one. I’m not sure why He’s­giv­en us a world why the com­mu­ni­ties we bring togeth­er to wor­ship Him keep get­ting dis­tract­ed, but that’s what we’ve got (and it’s what we’ve had for a long time). Every per­son of faith of every gen­er­a­tion has to remem­ber, re-experience and revive the mes­sage. That hap­pens in church build­ings, on street cor­ners, in liv­ing rooms, lunch lines and nowa­days on blogs and inter­net forums.We can’t get too hung up on all the ways the mes­sage is get­ting blocked. And we can’t get hung up by insist­ing on only one chan­nel of shar­ing that mes­sage. We must share the good news and trust that God will show us how to man­i­fest this in our world: his king­dom come and will be done on earth.

But what would this look like?

When I first start­ed blog­ging there weren’t a lot of Quak­er blogs and I spent a lot more time read­ing oth­er reli­gious blogs. This was back before the emer­gent church move­ment became a wholly-owned sub­sidiary of Zon­der­van and was­n’t dom­i­nat­ed by hype artists (sor­ry, a lot of big names set off my slime-o-meter these days). There are still great blog­gers out there talk­ing about faith and read­ers want­i­ng to engage in this dis­cus­sion. I’ve been intrigued by the his­tor­i­cal exam­ple of Thomas Clark­son, the Angli­can who wrote about Friends from a non-Quaker per­spec­tive using non-Quaker lan­guage. And some­times I geek out and explain some Quak­er point on a Quak­er blog and get thanked by the author, who often is an expe­ri­enced Friend who had nev­er been pre­sent­ed with a clas­sic Quak­er expla­na­tion on the point in ques­tion. My track­ing log shows seek­ers con­tin­ue to be fas­ci­nat­ed and drawn to us for our tra­di­tion­al tes­ti­monies, espe­cial­ly plainness.

I’ve put togeth­er top­ic lists and plans before but it’s a bit of work, maybe too much to put on top of what I do with Quak­erQuak­er (plus work, plus fam­i­ly). There’s also ques­tions about where to blog and whether to sim­pli­fy my blog­ging life a bit by com­bin­ing some of my blogs but that’s more logis­tics rather than vision.

Inter­est­ing stuff I’m read­ing that’s mak­ing me think about this:

Movement for a New Society and the Old New Monastics

April 13, 2009

Robin wrote a lit­tle about the New Monas­tic move­ment in a plug for the Pen­dle Hill work­shop I’m doing with Wess Daniels this Fall. 

Here’s my work­ing the­o­ry: I think Lib­er­al Friends have a good claim to invent­ing the “new monas­tic” move­ment thir­ty years ago in the form of Move­ment for a New Soci­ety, a net­work of peace and anti-nuclear activists based in Philadel­phia that cod­i­fied a kind of “sec­u­lar Quak­er” decision-making process and trained thou­sands of peo­ple from around the world in a kind of engaged drop-out lifestyle that fea­tured low-cost com­mu­nal liv­ing arrange­ments in poor neigh­bor­hoods with part-time jobs that gave them flex­i­bil­i­ty to work as full-time com­mu­ni­ty activists. There are few activist cam­paigns in the 1970s and 1980s that weren’t touched by the MNS style and a less-ideological, more lived-in MNS cul­ture sur­vives today in bor­der­line neigh­bor­hoods in Philadel­phia and oth­er cities. The high-profile new monas­tics rarely seem to give any props to Quak­ers or MNS, but I’d be will­ing to bet if you sat in on any of their meet­ings the process would be much more inspired by MNS than Robert’s Rules of Order or any fif­teen cen­tu­ry monas­tic rule that might be cited.

For a decade I lived in West Philly in what I called “the ruins of the Move­ment for a New Soci­ety.” The for­mal struc­ture of MNS had dis­band­ed but many of its insti­tu­tions car­ried on in a kind of lived-in way. I worked at the remain­ing pub­lish­ing house, New Soci­ety Pub­lish­ers, lived in a land-trusted West Philly coop house, and was fed from the old neigh­bor­hood food coop and occa­sion­al­ly dropped in or helped out with Train­ing for Change, a revived train­ing cen­ter start­ed by MNS-co-founder (and Cen­tral Philadel­phia Meeting-member) George Lakey It was a tight neigh­bor­hood, with strong cross-connections, and it was able to absorb relat­ed move­ments with dif­fer­ent styles (e.g., a strong anar­chist scene that grew in the late 1980s). I don’t think it’s coin­ci­dence that some of the Philly emer­gent church projects start­ed in West Philly and is strong in the neigh­bor­hoods that have become the new ersatz West Philly as the actu­al neigh­bor­hood has gentrified.

So some ques­tions I’ll be wrestling with over the next six months and will bring to Pen­dle Hill:

  • Why haven’t more of us in the Reli­gious Soci­ety of Friends adopt­ed this engaged lifestyle?
  • Why haven’t we been good at artic­u­lat­ing it all this time?
  • Why did the for­mal struc­ture of the Quaker-ish “new monas­ti­cism” not sur­vive the 1980s?
  • Why don’t we have any younger lead­ers of the Quak­er monas­ti­cism? Why do we need oth­ers to remind us of our own recent tradition?
  • In what ways are some Friends (and some fel­low trav­el­ers) still liv­ing out the “Old New Monas­tic” expe­ri­ence, just with­out the hype and with­out the buzz?

It’s entire­ly pos­si­ble that the “new monas­ti­cism” isn’t sus­tain­able. At the very least Friends’ expe­ri­ences with it should be stud­ied to see what hap­pened. Is West Philly what the new monas­ti­cism looks like thir­ty years lat­er? The biggest dif­fer­ences between now and the hey­day of the Move­ment for a New Soci­ety is 1) the Inter­net’s abil­i­ty to orga­nize and stay in touch in com­plete­ly dif­fer­ent ways; and 2) the pow­er of the major Evan­gel­i­cal pub­lish­ing hous­es that are hyp­ing the new kids.

I’ll be look­ing at myself as well. After ten years, I felt I need­ed a change. I’m now in the “real world” – semi sub­ur­ban free­stand­ing house, nuclear fam­i­ly. The old new West Philly monas­ti­cism, like the “new monas­ti­cism” seems opti­mized for hip twenty-something sub­ur­ban kids who roman­ti­cized the grit­ty city. Peo­ple of oth­er demo­graph­ics often fit in, but still it was nev­er very scal­able and for many not very sus­tain­able. How do we bring these con­cerns out to a world where there are sub­urbs, fam­i­lies, etc?


RELATED READING: I first wrote about the sim­i­lar­i­ty between MNS and the Philadel­phia “New Monas­tic” move­ment six years ago in Peace and Twenty-Somethings, where I argued that Pen­dle Hill should take a seri­ous look at this new movement.

Christian revival among liberal Friends

August 15, 2007

There’s an inter­est­ing dis­cus­sion in the com­ments from my last post about “Con­ver­gent Friends and Ohio Con­ser­v­a­tives” and one of the more inter­est­ing comes from a com­menter named Diane. My reply to her got longer and longer and filled with more and more links till it makes more sense to make it its own post. First, Diane’s question:

I don’t know if I’m “con­ver­gent,” (prob­a­bly not) but I have been involved with the emerg­ing church for sev­er­al years and with Quak­erism for a decade. I also am aware of the house church move­ment, but my expe­ri­ence of it is that is is very tan­gen­tial­ly relat­ed to Quak­erism. I real­ly, real­ly hope and pray that Chris­t­ian revival is com­ing to lib­er­al Friends, but per­son­al­ly I have not seen that phe­nom­e­nom. Where do you see it most? Do you see it more as com­mit­ment to Christ or as more peo­ple being Christ curi­ous, to use Robin’s phrase?

As I wrote recent­ly I think con­ver­gence is more of a trend than an iden­ti­ty and I’m not sure whether it makes sense to fuss about who’s con­ver­gent or not. As with any ques­tion involv­ing lib­er­al Friends, whether there’s “Chris­t­ian revival” going on depends on what what you mean by the term. I think more lib­er­al Friends have become com­fort­able label­ing them­selves as Christ curi­ous; it has become more accept­able to iden­ti­fy as Chris­t­ian than it was a decade or two ago; a sig­nif­i­cant num­ber of younger Friends are very recep­tive to Chris­t­ian mes­sages, the Bible and tra­di­tion­al Quak­er tes­ti­monies than they were.

These are indi­vid­ual respons­es, how­ev­er. Turn­ing to col­lec­tive Quak­er bod­ies there are few if any beliefs or prac­tices left that lib­er­al Friends would­n’t allow under the Quak­er ban­ner if they came wrapped in Quak­erese from a well-connected Friend; the social tes­ti­monies stand in as the uni­fy­ing agent; it’s still con­sid­ered an argu­ment stop­per to say that any prof­fered def­i­n­i­tion would exclude someone.

I’d argue that lib­er­al Quak­erism is becom­ing ever more lib­er­al (and less dis­tinc­tive­ly Quak­er) at the same time that many of those in influ­ence are becom­ing more Chris­t­ian. It’s a very pro­scribed Chris­tian­i­ty: cod­ed, ten­ta­tive and most of all indi­vid­u­al­is­tic. It’s okay for a lib­er­al Friend to believe what­ev­er they want to believe as long as they don’t believe too much. Whether the qui­et influ­ence of the ris­ing gen­er­a­tion of conservative-friendly lead­er­ship is enough to hold a Quak­er cen­ter in the cen­trifuge that is lib­er­al Quak­erism is the $60,000 ques­tion. I think the lead­er­ship has an inflat­ed sense of its own influ­ence but I’m watch­ing the exper­i­ment. I wish it well but I’m skep­ti­cal and wor­ry that it’s built on sand.

Some of the Christ-curious lib­er­al Friends are form­ing small wor­ship groups and some of these are seek­ing out recog­ni­tion from Con­ser­v­a­tive bod­ies. It’s an aching­ly small move­ment but it shows a desire to be cor­po­rate­ly Quak­er and not just indi­vid­u­al­is­ti­cal­ly Quak­er. With the inter­net tra­di­tion­al Quak­er view­points are only a Google search away; sites like Bill Samuel’s “Quakerinfo.com”:www.quakerinfo.com and blogs like Mar­shall Massey’s are break­ing down stereo­types and doing a lot of invalu­able edu­cat­ing (and I could name a lot more). It’s pos­si­ble to imag­ine all this cook­ing down to a third wave of tra­di­tion­al­ist renew­al. Ohio Year­ly Meeting-led ini­tia­tives like the Chris­t­ian Friends Con­fer­ence and All Con­ser­v­a­tive Gath­er­ings are steps in the right direc­tion but any real change is going to have to pull togeth­er mul­ti­ple trends, one of which might or might not be Convergence.

Our role in this future is not to be strate­gists play­ing Quak­er pol­i­tics but ser­vants ready to lay down our iden­ti­ties and pre­con­cep­tions to fol­low the prompt­ings of the Inward Christ into what­ev­er ter­ri­to­ry we’re called to:

From that time forth began Jesus to shew unto his dis­ci­ples, how that he must go unto Jerusalem, and suf­fer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him, say­ing, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. Then said Jesus unto his dis­ci­ples, If any man will come after me, let him deny him­self, and take up his cross, and fol­low me. Matthew 16:21 – 28.