professional friends Posts

It's been a fascinating education learning about institutional Catholicism these past few weeks. I won't reveal how and what I know, but I think I have a good picture of the culture inside the bishop's inner circle and I'm pretty sure I understand his long-term agenda. The current lightening-fast closure of sixty-some churches is the first step of an ambitious plan; manufactured priest shortages and soon-to-be overcrowded churches will be used to justify even more radical changes. In about twenty years time, the 125 churches that exist today will have been sold off. What's left of a half million faithful will be herded into a dozen or so mega-churches, with theology borrowed from generic liberalism, style from feel-good evangelicalism, and organization from consultant culture.

When diocesan officials come by to read this blog (and they do now), they will smile at that last sentence and nod their heads approvingly. The conspiracy is real.

But I don't want to talk about Catholicism again. Let's talk Quakers instead, why not? I should be in some meeting for worship right anyway. Julie left Friends and returned to the faith of her upbringing after eleven years with us because she wanted a religious community that shared a basic faith and that wasn't afraid to talk about that faith as a corporate "we." It seems that Catholicism won't be able to offer that in a few years. Will she run then run off to the Eastern Orthodox church? For that matter should I be running off to the Mennonites? See though, the problem is that the same issues will face us wherever we try to go. It's modernism, baby. No focused and authentic faith seems to be safe from the Forces of the Bland. Lord help us.

We can blog the questions of course. Why would someone who dislikes Catholic culture and wants to dismantle it's infrastructure become a priest and a career bureaucrat? For that matter why do so many people want to call themselves Quakers when they can't stand basic Quaker theology? If I wanted lots of comments I could go on blah-blah-blah, but ultimately the question is futile and beyond my figuring.

Another piece to this issue came in some questions Wess Daniels sent around to me and a few others this past week in preparation for his upcoming presentation at Woodbrooke. He asked about how a particular Quaker institution did or did not represent or might or might not be able to contain the so-called "Convergent" Friends movement. I don't want to bust on anyone so I won't name the organization. Let's just say that like pretty much all Quaker bureaucracies it's inward-focused, shallow in its public statements, slow to take initiative and more or less irrelevant to any campaign to gather a great people. A more successful Quaker bureaucracy I could name seems to be doing well in fundraising but is doing less and less with more and more staff and seems more interested in donor-focused hype than long-term program implementation. 

One enemy of the faith is bureaucracy. Real leadership has been replaced by consultants and fundraisers. Financial and staffing crises--real and created--are used to justify a watering down of the message. Programs are driven by donor money rather than clear need and when real work might require controversy, it's tabled for the facade of feel-goodism. Quaker readers who think I'm talking about Quakers: no I'm talking about Catholics. Catholic readers who think I'm talking about Catholics: no, I'm talking about Quakers. My point is that these forces are tearing down religiosity all over. Some cheer this development on. I think it's evil at work, the Tempter using our leader's desires for position and respect and our the desires of our laity's (for lack of a better word) to trust and think the best of its leaders.

So where does that leave us? I'm tired of thinking that maybe if I try one more Quaker meeting I'll find the community where I can practice and deepen my faith as a Christian Friend. I'm stumped. That first batch of Friends knew this feeling: Fox and the Peningtons and all the rest talked about isolation and about religious professionals who were in it for the career. I know from the blogosphere and from countless one-on-one conversations that there are a lot of us--a lot--who either drift away or stay in meetings out of a sense of guilt.

So what would a spiritual community for these outsider Friends look like? If we had real vision rather than donor vision, what would our structures look like? If we let the generic churches go off to out-compete one other to see who can be the blandest, what would be left for the rest of us to do?

I guess this last paragraph is the new revised mission statement for the Quaker part of this blog. Okay kids, get a stepstool, go to your meeting library, reach up high, clear away the dust and pull out volume one of "A portraiture of Quakerism: Taken from a view of the education and discipline, social manners, civil and political economy, religious principles and character, of the Society of Friends" by Thomas Clarkson. Yes the 1806 version, stop the grumbling. Get out the ribbed packing tape and put it's cover back together--this isn't the frigging Library of Congress and we're actually going to read this thing. Don't even waste your time checking it out in the meeting's logbook, no one's pulled in down in fifty years and no one's going to miss it now. Really stuck, okay Google's got it too. Class will start shortly.

Interesting reading today about how our Quaker structures can choke the Spirit and hem in our communities. Johan M is no stranger to Quaker institutions, but in "Clerk Please" he writes:

But who will see and proclaim these things to new audiences if we are so busy trying to sort out our structures, nomination processes, and interpersonal animosities that we don't take the time to discern and honor leadings?

Susanne K echos some of these themes in her latest post, "Quakerism and Structure":

One of the key parts of George Fox's revelation was that religious structures can kill the free movement of the Spirit... My Ffriend R has advocated the practice of disbanding the Religious Society of Friends every 50 years. He believes that the spark of the initial vision and passion of religious groups only survives for about 50 years before developing structures start to choke the movement of the Spirit.

It's been about eighteen months since I was sidelined from the professional Quaker world (I work for some Quakers now, but on a contract basis and the relationship is much different). A year or two before this, my monthly meeting melted down and more or less devolved into a worship group and while I've found a more active meeting to attend, it's not particularly close and I haven't joined.

The result of these two changes is that I haven't sat in a staff meeting for over a year; I don't attend business meetings; I don't belong to any committees; I don't represent any group at conferences. After years of being what Evan Welkin called an uberQuaker, I'm an uninvolved slacker. Bad Martin, right?

Except I'm not uninvolved of course. I feel I'm doing as much now to help people find and grow into Quakerism than I did when I was paid to do this. I don't spend much time with that 2% skim of Quaker elite who attend all the same conferences and appoint each other to all the same committees, but then catering to their needs was pretty high maintenance and was never something I thought of as the real mission.

Suzanne talks about the "Sabbatical Year" meme, and of course lots of electrons fly about the blogosphere about the possibilities of the Emerging Church movement. There's a hunger for a different way of being a Friend. I know one Quaker who threatens to burn down the famous meetinghouse he worships in because he feels that the building has become an empty icon, a weight of bricks upon the Spirit (I'll leave him anonymous in case something mysterious happens to the meetinghouse tonight!). How tragic would it be, really, if some of institutional baggage was laid down and we had to find other ways to confirm and support one another's ministries?

I love teaching Quakerism, I love helping Quakers use the internet for outreach and I love reaching out to potential Friends with my writing. I'm doing all that without committees or staff meetings. No budgets to fight over, no mission statements to write.

Half a decade ago now I wrote about the "lost Quaker generation," active and visionary Gen X Friends who seemed to be dropping out in droves. We're all keeping in better touch now via Facebook but I haven't noticed much jumping back into the fray. What I have noticed is a phenomenon where Friends half a generation older are taking on Quaker responsibilities only to drop away from active meeting involvement when their terms ended. 

If we could pull together all of the dropouts together and start meetings that focused on worship, religious education and deep-community activities, I think we'd see something interesting. I envy those with less-musty, Gen-X heavy meetings nearby (Robin M showcased her meeting recently). And don't get me wrong: I also love the old Quaker ideal of the strong local Quaker community and the bonds of the community on the individual, etc., etc. But I don't see meetings like that anywhere nearby and the only clear leading I really have is to continue this "freelance" teaching, writing and organizing. It's not the situation I want but it's the situation I have and at this point I have to just trust the leadings as they come step by step and have faith they're going somewhere. Boy though, I wish I knew where all this was heading sometimes!

• Cherice on truth in persecution, then and now
  As I was pondering these [historical] Anabaptist martyrs, I was wondering how many of us Friends, are willing to take a stand and say, "This is what I believe in because I know in my heart of hearts that it is Truth"?
  (tags: quaker)
• Allison on diversity in meeting
  The boundaries that exist between me and the world in my 9-5 exist because of professional requirements. But on Sunday I would like for just once, those boundaries not to exist, for us all to be a community of equals serving each other in silent worship.
  (tags: quaker quaker.vision)
• Johan on conflict and the threat of politicalization of Friends: remember what you know
  I wasn't happy with the possibility of a struggle for or against an individual, a struggle that ignored the systemic "Lamb's war" dimension of the problem. I wanted to say to everyone, Don't get knocked off center; remember what you already know.
  (tags: quaker quaker.clearness)
• Robin M on music and worship among unprogrammed Friends
  Since our worship is unprogrammed, it means that if we want to practice something together, like reading the Bible or singing, or a string quartet, we do that outside of worship.
  (tags: quaker quaker.liberal)
• Robin M and a discussion of how we present Qism
  Lively commentary about belief signs in the meetinghouse window.
  (tags: quaker.outreach comment)
• LizOpp wants to rebrand the Quaker oats guy
  The comments that have me chuckling are about references to the Quaker Oats guy because I have been wondering if today's Friends might somehow rebuke Quaker Oats by designing a contest for Friends and submitting new designs of the outdated logo.
  (tags: quaker quaker.influences quaker.outreach)

I recently applied for a position at a well-known Quaker social justice organization and decided to put together something of an activist resume. The resume I usually circulate understandably focuses on my tech work and professional experience and tries the impossible task of downplaying the Quaker connection (I've almost heard the application being crumpled on the other end of a phone interview when I've tried to explain what an "Advance and Outreach Coordinator" does!). I should have known that in the Bizarro World that is Quaker peace activism I wouldn't even get a sit-down interview for a job I'm professionally over-qualified for, but putting together this alternative time line was kind of fun so I'll share it here.

1987: Internship, United Farm Workers. Staffed petition drive out of NYC office, planned Philadelphia-area appearances by Cesar Chavez. I even got to do a little ghost writing for Cesar!

Late 1980s: Core member of Students Against Sexual Stereotyping, Villanovans Against Racism, VCACA (Central America solidarity) and other college-based social justice initiatives.

1988-9: Editor, The VACUUM, an alternative weekly for Villanova University. Most notably raised campus awareness around issues of acquaintance rape. Such a proto-blog publication, I should repost some of those articles someday! Right: vintage picture from the yearbook.

1991: Intern, Philadelphia Yearly Meeting Peace Committee. Participated in anti-recruitment counseling, preparation of Camden NJ's Newton Friends Meeting for tutoring program.

1991: Member, Corn Rice and Beans affinity group. Street theater, etc., started vigils for first Gulf War on west side of City Hall.

1991: Founding member, Philadelphia anti-war coalition.

1992: Organizer of responses to Christopher Columbus re-enactment ships' arrival in Philadelphia. Participated in various actions that acted as core of Philadelphia Inquirer coverage (article behind paywall but starts "Hey, Columbus, ya shoulda stayed home. Shouldn't have come to America. Definitely shouldn't have come up the Delaware. The Nina, Pinta and Santa Maria... sailed into Philadelphia yesterday..., expecting a hero's welcome. Instead they got bludgeoned by the vast array of anti-Columbus forces.")

1994-6: Founding member, Philly Food Not Bombs. Collected food & served at area protests and at weekly meals in West Philadelphia.

1993: Acquisitions Editor onStopping Rape: A Challenge for Men by Rus Ervin Funk.

1994-7: Board member, New Society Educational Foundation. Served as treasurer in critical time of transition.

1995: Acquisitions Editor, With Hiroshima Eyes: Atomic War, Nuclear Extortion, and Moral Imagination by Joseph Gerson. A co-publication with the American Friends Service Committee.

1995: Acquisitions Editor, Uprooting Racism: How White People Can Work for Racial Justice by Paul Kivel. Still listed as a top-40 book on racism by Amazon.com.

1995-present: Founder, Nonviolence.org. One of the first peace-focused internet portals. Through this project served as webmaster to numerous national U.S. peace groups including War Resisters League, Fellowship of Reconciliation and Pax Christi USA.

1996: Fellowship, Friends Institute of Philadelphia Yearly Meeting to support Nonviolence.org development.

1997-8: National Committee Member, War Resisters League.

1998: Profile, New York Times, "Iraqi Crisis Increases Activity on Peace Network" (Feb 21). Headlining article in CyberTimes edition. Still have desk and bookshelves, cat was old girlfriend's.

1998: Featured Op-Ed, USAToday, "Missiles Aren’t the Answer" (Nov 16th).

1998: Featured Guest, Oliver North Radio Show (Nov 16). To my everlasting regret, Ollie had a guest host on Mondays and I was eviscerated by his fill-in!

2000: Video/Web Transfer Editor, Philadelphia Independent Media Center. Edited and transfered raw footage of the Republican National Convention to the Philadelphia Indymedia.org website. I should dig up my protest videos and post them sometime.

2005: Fellowship, Clarence and Lilly Pickett Endowment for Quaker Leadership Program. Named after long-time AFSC Executive Director and his wife, fellowship supported development of new online magazine.

2006: Organized media campaign to support members of Christian Peacemaker Teams kidnapped in Iraq. Created syndicated news feeds for both activist and Quaker audiences.

Related: professional resume, workshops and publications list, list of organizations I've worked with, LinkedIn profile.

Liberal Friends today frequently question the meaning of membership. Its necessity and obligations are debated. Does it foster separation? Is it an exclusive club? What cultural norms get in the way of wider fellowship? Why do so many of our meetings have the same limited demographic and why do they look so unlike the larger community. The way we answer these questions affect the way we think of outreach and ministry and what we mean when we think of who "we" are. (Interesting recent discussions from a seeker here and amongst Conservative Friends here.)

Membership is a powerful means of facilitation fellowship, something that most of us need to grow very deep into the Spirit. But the fellowship of our monthly meetings (and of "Quakerism" in general) can easily become a distraction, a means to its own end, a false idol. We need to keep our eyes on the prize and realize that membership in meeting is secondary to membership in the body of Christ and into that Spirit which seeks to build the Kingdom of God in the world.

Here I'll look at three overlapping ways of defining "we": the Church, the Fellowship and the People. They're not mutually exclusive but they're also not identical and its possible to have one without the others. "We" are out of balance and unable to grow into our full measure as individuals and as a faith community when we don't keep our eyes on all three together.


The Church

This is the collective body of all those who have experienced the power of the Inward Christ and turned toward Him. Liberal Friend that I am I'm not going to insist on what name people give to the other side of this encounter (especially at first). The experience of visitation comes in various manifestations and we will be alternately judged, comforted, etc. God loves us and doesn't hide Himself from us and reaches us wherever we are. This is not to say that all religious traditions are equally useful guides to that path, just that God is merciful.

The visitation is not a one-time affair but ongoing. As we respond we will change and we will find ourselves voluntarily re-aligning our lives in ways that let us hear the Spirit more clearly. It is quite possible to be a respectable member of a religious body and stop listening (the root of Friends nervousness about professional ministry). As we mature spiritually and fine-tune the instrument of our discernment, we will be presented with ever more subtle and ingenious temptations and snares to further progress. It becomes almost impossible to progress without the active fellowship of others committed to this journey, who will confirm and challenge us as needed and amplify our praise.

The Fellowship

We organize ourselves into frail human institutions to provide that fellowship. This is fine and necessary at times but comes with its own snares. It is all too easy to raise up ourselves and begin to exalt ourselves. It is easy to think that our purpose is to serve ourselves. We must never forget that the Body of Christ is our first membership and that its boundaries will never match up with our printed directories or membership roles. The primary role of the monthly meeting and lower-case "c" churches is to spread the good news of the spiritual resurrection of Christ and the life and power that exists when we serve God. "The Membership" is always a temporarily illusion, a pale imitation of The Church and a temporary stop-gap as the Kingdom of God aligns itself on the world.  

The People

"Christ has come to teach The People Himself," one of George Fox's most important insights. We're all in this together, spiritual salvation is for us all. Those of us who have felt the workings of the Inward Spirit in our hearts must sing that out to everyone we meet. We must hum the song of God and so let others hear it in their hearts.

In the Bible "the people" are the Jews, a specific social group whose spiritual devotion fades in and out through the centuries. The Old Testament is story after story of the Jewish people falling down and getting back up, usually with the help of a prophet whose role was to remind them of God and show them how far they had fallen out of alignment with His will.

Jesus was prophet extraordinaire. When lawyers asked him to define neighbor--who is it that our religious institutions exist to serve--he gave the story of a despised Samaritan who did the right thing by helping a fellow human in need. A point of this story was to show that the Jewish God works among non-Jews and that faithfulness doesn't depend on one's social station in life.

The People are everywhere. We all have access to the Spirit. And if we are to be the building blocks to God's Kingdom here on Earth we must serve one another across the superficialities that seek to divide us: lines of class, race, ethnicity and yes even sexual orientation. These are snares. We must seek to rise up together, focusing less on perceived failings of those around us than on our own inward call to a greater perfection (communion) with God.

What does this all mean to Friends?

Most Quaker meetings I've visited are good at one or two of these models of we-ness. But without balance they become self-serving.

The Church without Fellowship becomes a "ranterism" where everyone is tempted by the snares of self-delusion. Church without the People becomes a elite spiritualism that detaches itself from the pain of the world and the need to witness and serve our neighbors.

Fellowship without the People becomes a social club uninterested in sharing this good thing we've got going. Fellowship without the Church becomes the shell of an empty form worshiping itself.

The People without the Church give us a consumer culture which exists for the next fashion, for the next sale at the Mall. The People without Fellowship becomes a flock of sheep dispersed, easy targets for the wolves of temptation whispering in our ears.

Human fellowships like a Quaker monthly meeting exist solely to bridge the Church and the People. Some of that work involves learning our ministry and service, facilitated by monthly meetings and helped along by the tools of our Friends tradition. But most of the work of the Church is its daily witness to the world of the transformative power of the Spirit in our lives. If we're doing our job right our meetings should constantly buckle and break under the weight of new members and our worship will spill out into our lives. We will care more about our neighbors than our fellowship. "Outreach," "Inreach," "Ministry" and "Witness" will all be the same work.

If you cycle through my last few months of comments, you'll see that I've been spending a lot of time thinking about who "we" Friends are and who we serve and the consequent question of why we organize into local meetings, national affiliations, blogs, etc.

Essential to this thinking has been Jeanne B's Social Class and Quakers blog. There are many ways to tease out the way culture and faith work to reinforce and sabotage one another, but class is a good one. If you travel from one theological brand of Friends to another, from one cultural zone to another (e.g, urban vs ex-urban vs rural) you'll see marked culture differences. Just take a look at the potluck array if you doubt me. Jeanne talks about the urban liberal Quaker stigma against Cool Whip and a great link she turned me on to talks about some of the ways the alterna-lefty culture can unwittingly separate itself from potential allies in social change over tofu.

Since falling out of the rarefied world of professional Quakerism a year ago, I've become more local. I live in a small, largely agricultural town in rural South Jersey roughly equidistant from the region's skyscraper metropoli (I don't give its name for privacy reasons) and residents range from multi-generational families to Mexican farmworkers to people who got in trouble up north in NYC and are looking for a quieter place to come clean. I don't see Quakers in my day-to-day life anymore but I do interact with a more representative sampling of America, people who are all trying to get somewhere other than where they are. Jesus would have been here. Fox would have preached here. But what do modern liberal Friends have to say about this world? As Bill Samuel wrote on Jeanne's blog issues of safety-net public assistance that seem like do-gooder causes for most well-off liberal Friends are matters of personal practicality for more economically diverse religious bodies (the child care program that President Bush vetoed last month is the same one that let me take my fevered two year old to the doctor last Friday).

Last First Day I heard a good orthodox piece of Quaker ministry couched in a learned language, all talk of justification versus sanctification, with a bit of insider Quaker acronyms thrown in for good effect. I love the fellow who gave the message and I appreciated his ministry. But the whole time I wondered how this would sound to people I know now, like the friendly but hot-tempered Puerto Rican ex-con less than a year out of a eight-year stint in federal prison, now working two eight hour shifts at almost-minimum wage jobs and trying to stay out of trouble. How does the theory of our theology fit into a code of conduct that doesn't start off assuming middle class norms. What do our tofu covered dishes and vanilla soy chai's (I'm so addicted) have to do with living under Christ's instruction? And just which FGC outreach pamphlet should I be handing my new friend?

Enough for now. More soon. 

This First Day I stayed up late (I'm doing some fill-in night work these days and morning is late for me) and visited northwest Philadelphia's Chestnut Hill Monthly Meeting for worship and a monthly education hour they call "Forum." This month's focus was on Quaker blogging and I was asked to speak along with Imperfect Serenity Eileen Flanagan and Juliloquy (as usual I'm using the identities they give on the blog). In the audience were SEPTA Kid (who I knew I knew from Flickr!), A Thin Place Dan Evans and Christie, the yearly meeting staffer who helped put together the recent yearly meeting youth blog. When we began the Forum moderator asked for a show of hands for people who had blogs and there were even more bloggers there. Per capita Chestnut Hill might even outpace Twin Cities in blogdom. A few thoughts in no particular order:

Blogging Cultures

A recurring theme to the questions was privacy and how far we go to name ourselves and family members. All three of us cloak ourselves in one way or another (mine is primarily geographic, though Dan claimed he could find my address if he wanted (tell me if you can so I can see if I can plug up that hole!)). The whole concern seemed a little age-reflective, just in that I wondered if folks there knew just how open the whole Facebook/Myspace 20-something crowd can be. A difference of course is that we three panelists (and most of the audience) are of that professional age where we do have to worry about outward appearances. A common message on Myspace is the announcement that someone's got a job and will now take down their more wild pictures. Are the differences in how willing people are to share their lives online a reflection more of changing generational standards or age-based necessities?

Mommy and Daddy Blogs & Bloggings

We three bloggers were all parents of young'ish children and this all came up in our stories. With my small kids, family arrangement with my wife not being Quaker and current night-shift work, it's nearly impossible for me to give a lot of face-time to Quaker activities (Chris M recently posted about being able to accept an important meeting appointment that he had to turn down a few years ago, in part because of parental responsibilities). The particulars of my current life arrangement makes getting to worship a major accomplishment. Many bloggers are parents of small kids and our sites have given us the ability to stay more engaged in a sort of intellectual life than we could be otherwise. Many other bloggers seem to be geographically isolated from their peer group, which creates a similar dynamic.

Panels & Interest Groups, Workshops and Worship

It's tempting to compare this panel to the outwardly-similar interest group I convened with LizOpp and Robin M at last year's FGC Gathering. The most pronounced difference is that the interest group didn't focus on blogging but mentioned it only as a piece of our spiritual life story. Our concern was the ministry that was growing out of the blogosphere. We grounded our session in worship and as I wrote last summer, much of the talk had a feel of testimony to it.

At the Chestnut Hill Forum blogs were the focus. I'm quite qualified to talk about blogs and the internet from a purely technical and social standpoint, of course, and that's mostly what I did but it felt awkward for me. Christie touched on this when she asked a question towards the end about why my blog posts tend to have strong opinions but my presentation that day was so mild. The question has stayed with me and I think part of the difference is that the monthly Forum series is pattered after a secular educational model: it's more workshop that worship sharing. For me that kept it on a level on mechanics. I could share what's been happening on the Quaker blogosphere from a sociological standpoint but to give something approaching "testimony" would have felt out of place. Educational forums are fine and I don't want to dismiss their value but their form probably does keep the conversation at a particular level.

Contextless Forwards

In her question Christie also mentioned how certain posts of mine sometimes get forwarded around to yearly meeting staff. I consciously try to keep my blog wide-ranging, as a way to give readers a way to know the person behind the blog. I know what I write can sometimes be challenging. I know too that it's easy to dismiss challenges by taking statements out of context in such a way that the messenger can be parodied as some sort of other who can be safely ignored. Regular readers will hopefully catch the love that undergirds everything I write (my goal at least) and will understand the balance I try to keep between liberal and traditional Quakerism. But it's good to remember that some people only reading certain posts: I might want to take care to represent myself completely in everything post I write, even if it's only a disclaimer.

-- -- --

Enough for now, I've got to wake up the baby from his nap. It was great to visit Chestnut Hill, where I've never worshiped before. It was quite refreshing to be a meeting where there's lots of parents and families. It was nice to meet the other bloggers and have a chance to talk about Friends and blogging to a new audience. Thanks to Amey for organizing it, my dear friend Thomas for tech'ing it up and to everyone who came and participated.