Philadelphia Yearly Meeting’s Interim Meeting: Getting a horse to drink

September 15, 2010

This past week­end I gave a talk at the Arch Street Meet­ing­house after the Inter­im Meet­ing ses­sions of Phi­ladle­phia Year­ly Meet­ing. Inter­im Meet­ing is the group that meets sort-of month­ly between year­ly meet­ing busi­ness sess­sions. In an ear­li­er blog post I called it “the estab­lish­ment” and I looked for­ward to shar­ing the new life of the blog­ging world and Con­ver­gent Friends with this group. I had been asked by the most excel­lent Stephen Dot­son to talk about “Find­ing Fel­low­ship Between Friends Thru The Inter­net.”

I was curi­ous to return to Inter­im Meet­ing, a group I served on about half a decade ago. As I sat in the meet­ing, I kept see­ing glimpses of issues that I planned to address after­wards in my talk: how to talk afresh about faith; how to pub­li­cize our activ­i­ty and com­mu­ni­cate both among our­selves and with the out­side world; how to engage new and younger mem­bers in our work.

Turns out I did­n’t get the chance. Only half a dozen or so mem­bers of Inter­im Meet­ing stuck around for my pre­sen­ta­tion. No announce­ment was made at the end of ses­sions. None of the senior staff were there and no one from the long table full of clerks, alter­nate clerks and alter­nate alter­nate clerks came. Eleven peo­ple were at the talk (includ­ing some who had­n’t been at Inter­im Meet­ing). The inti­ma­cy was nice but it was hard­ly the “take it to the estabish­ment” kind of event I had imagined.

The talk itself went well, despite or maybe because of its inti­ma­cy. I had asked Seth H (aka Chron­i­cler) along for spir­i­tu­al sup­port and he wrote a nice review on Quak­erQuak­er. Steve T, an old friend of mine from Cen­tral Philly days, took some pic­tures which I’ve includ­ed here. I videoed the event, though it will need some work to tight­en it down to some­thing any­one would want to watch online. The peo­ple who attend­ed want­ed to attend and asked great ques­tions. It was good work­ing with Stephen Dot­son again in the plan­ning. I would wish that more Philadel­phia Friends had more inter­est in these issues but as indi­vid­u­als, all we can do is lead a horse to water. In the end, the year­ly meet­ing is in God’s hands.


Below are obser­va­tions from Inter­im Meet­ing and how the Con­ver­gent Friends move­ment might address some of the issues raised. Let me stress that I offer these in love and in the hope that some hon­est talk might help. I’ve served on Inter­im Meet­ing and have giv­en a lot of time toward PYM over the last twen­ty years. This list was for­ward­ed by email to senior staff and I present them here for oth­ers who might be con­cerned about these dynamics.

 

GENERATIONAL FAIL:

There were about seventy-five peo­ple in the room for Inter­im Meet­ing ses­sions. I was prob­a­bly the third or fourth youngest. By U.S. cen­sus def­i­n­i­tions I’m in my eighth year of mid­dle age, so that’s real­ly sad. That’s two whole gen­er­a­tions that are large­ly miss­ing from PYM lead­er­ship. I know I should­n’t be sur­prised; it’s not a new phe­nom­e­non. But if you had told me twen­ty years ago that I’d be able to walk into Inter­im Meet­ing in 2010 and still be among the youngest, well… Well, frankly I would have uttered a choice epi­thet and kicked the Quak­er dust from my shoes (most of my friends did). I know many Friends bod­ies strug­gle with age diver­si­ty but this is par­tic­u­lar­ly extreme.

WHAT I WANTED TO TELL INTERIM MEETING: About 33% of Quak­erQuak­er’s audi­ence is GenX and 22% are Mil­lenials. If Inter­im Meet­ing were as diverse as Quak­erQuak­er there would have been 16 YAFs (18 – 35 year olds) and 25 Friends 35 and 49 years of age. I would have been about the 29th youngest in the room – mid­dle aged, just where I should be! Quak­erQuak­er has an age diver­si­ty that most East Coast Friends Meet­ings would die for. If you want to know the inter­ests and pas­sions of younger Friends, Quak­er blogs are an excel­lent place to learn. There are some very dif­fer­ent orga­ni­za­tion­al and style dif­fer­ences at play (my post sev­en years ago, a post from Mic­ah Bales this past week).


DECISION-MAKING

 

The first part of the ses­sions was run with what’s called a “Con­sent Agen­da,” a leg­isla­tive mea­sure where mul­ti­ple agen­da items are approved en masse. It rests on the ide­al­is­tic notion that all seventy-five atten­dees has come to ses­sions hav­ing read every­thing in the quarter-inch pack­et mailed to them (I’ll wait till you stop laugh­ing). Inter­im Meet­ing lumped thir­teen items togeth­er in this man­ner. I sus­pect most Friends left the meet­ing hav­ing for­got­ten what they had approved. Most edu­ca­tors would say you have to rein­force read­ing with live inter­ac­tion but we bypassed all of that in the name of efficiency.

WHAT I WANTED TO TELL INTERIM MEETING: Quak­er blogs are won­der­ful­ly rich sources of dis­cus­sion. Com­ments are often more inter­est­ing than the orig­i­nal posts. Many of us have writ­ten first drafts of pub­lished arti­cles on our blogs and then pol­ished them with feed­back received in the com­ments. This kind of com­mu­ni­ca­tion feed­back is pow­er­ful and does­n’t take away from live meeting-time. There’s a ton of pos­si­bil­i­ties for shar­ing infor­ma­tion in a mean­ing­ful way out­side of meetings.


MINUTES OF WITNESS

 

Two “min­utes” (a kind of Quak­er statement/press release) were brought to ses­sions. Both were vet­ted through a lengthy process where they were approved first by month­ly and then quar­ter­ly meet­ings before com­ing before Inter­im Meet­ing. A minute on Afghanistan was nine months old, a response to a troop lev­el announce­ment made last Decem­ber; one against Mar­cel­lus Shale drilling in Penn­syl­va­nia was undat­ed but it’s a top­ic that peaked in main­stream media five months ago. I would have more appre­ci­a­tion of this cum­ber­some process if the min­utes were more “sea­soned” (well-written, with care tak­en in the dis­cern­ment behind them) but there was lit­tle in either that explained how the issue con­nect­ed with Quak­er faith and why we were lift­ing it up now as con­cern. A senior staffer in a small group I was part of lament­ed how the min­utes did­n’t give him much guid­ance as to how he might explain our con­cern with the news media. So here we were, approv­ing two out-of-date, hard-to-communicate state­ments that many IM reps prob­a­bly nev­er read.

WHAT I WANTED TO TELL INTERIM MEETING: Blog­ging gives us prac­tice in talk­ing about spir­i­tu­al­i­ty. Com­menters chal­lenge us when we take rhetor­i­cal short­cuts or make assump­tions or trade on stereo­types. Most Quak­er blog­gers would tell you they’re bet­ter writ­ers now than when they start­ed their blog. Spir­i­tu­al writ­ing is like a mus­cle which needs to be exer­cised. To be blunt­ly hon­est, two or three blog­gers could have got­ten onto Skype, opened a shared Google Doc and ham­mered out bet­ter state­ments in less than an hour. If we’re going to be approv­ing these kinds of thing we need to prac­tice and increase our spir­i­tu­al literacy.


THE ROLE OF COMMITTEES

 

The sec­ond part was Inter­im Meet­ing look­ing at itself. We broke into small groups and ask­ing three ques­tions: “What is the work of Inter­im Meet­ing,” “Are we sat­is­fied with how we do this now?” and “If we were to make changes, what would they be?.” I thought to myself that the rea­son I ever go to events like this is to see dear Friends and to see what sparks of life are hap­pen­ing in the year­ly meet­ing. As our small group went around, and as small groups shared after­wards, I real­ized that many of the peo­ple in the room seemed to agree: we were hun­gry for the all-to-brief moments where the Spir­it broke into the reg­i­ment­ed Quak­er process.

One star­tling tes­ti­mo­ni­al came from a mem­ber of the out­reach com­mit­tee. She explained that her com­mit­tee, like many in PYM, is an admin­is­tra­tive one that’s not sup­posed to do any out­reach itself – it’s all sup­posed to stay very “meta.” They recent­ly decid­ed to have a pic­nic with no busi­ness sched­uled and there found them­selves “going rogue” and talk­ing about out­reach. Her spir­it rose and voice quick­ened as she told us how they spent hours dream­ing up out­reach projects. Of course the out­reach com­mit­tee wants to do out­reach! And with state PYM is in, can we real­ly have a dozen peo­ple sequestered away talk­ing about talk­ing about out­reach. Should­n’t we declare “All hands on deck!” and start doing work? It would have been time well spent to let her share their ideas for the next thir­ty min­utes but of course we had to keep mov­ing. She fin­ished quick­ly and the excite­ment leaked back out of the room.


FOLLOW-UP THOUGHTS AND THE FUTURE OF THE YEARLY MEETING

 

Now I need to stress some things. I had some great one-on-one con­ver­sa­tions in the breaks. A lot of peo­ple were very nice to me and gave me hugs and asked about fam­i­ly. These are a com­mit­ted, hope­ful group of peo­ple. There was a lot of faith in that room! Peo­ple work hard and serve faith­ful­ly. But it feels like we’re trapped by the sys­tem we our­selves cre­at­ed. I want­ed to share the excite­ment and direct­ness of the Quak­er blog­ging world. I want­ed to share the robust­ness of com­mu­ni­ca­tion tech­niques we’re using and the pow­er of dis­trib­uted pub­lish­ing. I want­ed to share the new spir­it of ecu­men­ti­cal­ism and cross-branch work that’s happening.

I’ve been vis­it­ing local Friends Meet­ings that have half the atten­dance they did ten years ago. Some have trou­ble break­ing into the double-digits for Sun­day morn­ing wor­ship and I’m often the youngest in the room, bring­ing the only small kids. I know there are a hand­ful of thriv­ing meet­ings, but I’m wor­ried that most are going to have close their doors in the next ten to twen­ty years.

I had hoped to show how new com­mu­ni­ca­tion struc­tures, the rise of Con­ver­gent Friends and the seek­ers of the Emerg­ing Church move­ment could sig­nal new pos­si­bil­i­ties for Philadel­phia Year­ly Meet­ing. Toward the end of Inter­im Meet­ing, some Friends bemoaned our lack of resources and clerk Thomas Swain remind­ed them that with God there is no lim­i­ta­tion and noth­ing is impos­si­ble. Some of the things I’m see­ing online are the impos­si­ble come to life. Look at Quak­erQuak­er: an unstaffed online mag­a­zine run­ning off of a $50/month bud­get and get­ting 10,000 vis­its a month. It’s not any­thing I’ve done, but this com­mu­ni­ty that God has brought togeth­er and the tech­no­log­i­cal infra­struc­ture that has allowed us to coor­di­nate so eas­i­ly. It’s far from the only neat project out there and there are a lot more on the draw­ing boad. Some year­ly meet­ings are engag­ing with these new pos­si­bilites. But mine appar­ent­ly can’t even stay around for a talk.

Spending all our time discussing the latest ideas

June 26, 2010

This pas­sage from Acts 17 made me laugh in recog­ni­tion. How many of us are like the First Cen­tu­ry Athe­ni­ans, fol­low­ers of any­thing that is new: aca­d­e­m­ic trends, social net­works, the 24-hour news feeds? Paul’s mes­sage was sim­ple: that the God and peace we seek is close at hand and the one we’re most tempt­ed to overlook.

It should be explained that all the Athe­ni­ans as well as the for­eign­ers in Athens seemed to spend all their time dis­cussing the lat­est ideas. So Paul, stand­ing before the coun­cil, addressed them as fol­lows: “Men of Athens, I notice that you are very reli­gious in every way, for as I was walk­ing along I saw your many shrines. And on of your altars had this inscrip­tion on it: ‘To an Unknown God.’ This God, whom you wor­ship with­out know­ing, is the one I’m telling you about.
He is the God who made the world and every­thing in it… His pur­pose was for the nations to seek after God and per­haps feel­ing their way toward him and find him – though he is not very far from any one of us. For in him we live and move and exist.

This is the New Liv­ing Trans­la­tion.

Communities vs Religious Societies

June 15, 2010

Over on Tape Flags and First Thoughts, Su Penn has a great post called “Still Think­ing About My Quak­er Meet­ing & Me.” She writes about a process of self-identity that her meet­ing recent­ly went through it and the dif­fi­cul­ties she had with the process.

communitysocietyI won­dered whether this dif­fi­cul­ty has become one of our modern-day stages of devel­op­ing in the min­istry. Both Samuel Bow­nas (read/buy) and Howard Brin­ton (buy) iden­ti­fied typ­i­cal stages that Friends grow­ing in the min­istry typ­i­cal­ly go through. Not every­one expe­ri­ences Su’s rift between their meet­ing’s iden­ti­ty and a desire for a God-grounded meet­ing com­mu­ni­ty, but enough of us have that I don’t think it’s the foibles of par­tic­u­lar indi­vid­u­als or month­ly meet­ings. Let me tease out one piece: that of indi­vid­ual and group iden­ti­ties. Much of the dis­cus­sion in the com­ments of Su’s post have swirled around rad­i­cal­ly dif­fer­ent con­cep­tions of this. 

Many mod­ern Friends have become pret­ty strict indi­vid­u­al­ists. We spend a lot of time talk­ing about “com­mu­ni­ty” but we aren’t prac­tic­ing it in the way that Friends have under­stood it – as a “reli­gious soci­ety.” The indi­vid­u­al­ism of our age sees it as rude to state a vision of Friends that leaves out any of our mem­bers – even the most het­ero­dox. We are only as unit­ed as our most far-flung believ­er (and every decade the sweep gets larg­er). The myth of our age is that all reli­gious expe­ri­ences are equal, both with­in and out­side of par­tic­u­lar reli­gious soci­eties, and that it’s intol­er­ant to think of dif­fer­ences as any­thing more than language.

This is why I cast Su’s issues as being those of a min­is­ter. There has always been the need for some­one to call us back to the faith. Con­trary to modern-day pop­u­lar opin­ion, this can be done with great love. It is in fact great love (Quak­er Jane) to share the good news of the directly-accessible lov­ing Christ, who loves us so much He wants to show us the way to right­eous liv­ing. This Quak­er idea of right­eous­ness has noth­ing to do with who you sleep with, the gas mileage of your car or even the “cor­rect­ness” of your the­ol­o­gy. Jesus boiled faith­ful­ness down into two com­mands: love God with all your might (how­ev­er much that might be) and love your neigh­bor as yourself.

A “reli­gious soci­ety” is not just a “com­mu­ni­ty.” As a reli­gious soci­ety we are called to have a vision that is stronger and bold­er than the lan­guage or under­stand­ing of indi­vid­ual mem­bers. We are not a per­fect com­mu­ni­ty, but we can be made more per­fect if we return to God to the full­ness we’ve been giv­en. That is why we’ve come togeth­er into a reli­gious society.

“What makes us Friends?” Just fol­low­ing the mod­ern tes­ti­monies does­n’t put us very square­ly in the Friends tra­di­tion – SPICE is just a recipe for respect­ful liv­ing. “What makes us Friends?” Just set­ting the stop­watch to an hour and sit­ting qui­et­ly does­n’t do it – a wor­ship style is a con­tain­er at best and false idol at worst. “How do we love God?” “How do we love our neigh­bor?” “What makes us Friends?” These are the ques­tions of min­istry. These are the build­ing blocks of outreach.

I’ve seen nascent min­is­ters (“infant min­is­ters” in the phras­ing of Samual Bow­nas) start ask­ing these ques­tions, flare up on inspired blog posts and then tail­dive as they meet up with the cold-water real­i­ty of a local meet­ing that is unsup­port­ive or inat­ten­tive. Many of them have left our reli­gious soci­ety. How do we sup­port them? How do we keep them? Our answers will deter­mine whether our meet­ing are reli­gious soci­eties or communities.

DiMeo Blueberry Farms & Nursery

June 9, 2010

DiMeo Blueberry FarmsThe DiMeo fam­i­ly owns and oper­ates sev­er­al of the largest blue­ber­ry farms in the world, right here in the “blue­ber­ry cap­i­tal of the world”: Ham­mon­ton, New Jer­sey. They have an exist­ing web­site that is hand-edited. We cre­at­ed a sec­ond site using WordPress.
On launch it has much of the same con­tent as the oth­er site, but arranged into posts and cat­e­go­rized and tagged for search engine vis­i­bil­i­ty. It also high­lights the DiMeo Blue­ber­ry Farms’ Face­book, Twit­ter and Youtube out­lets. I’ll be inter­est­ed to see how it gets picked up by search engines and how vis­i­tors start to use it



See also:
DiMeo Blue­ber­ry Farms on Mer­chant Cir­cle, Youtube, Face­book and Twit­ter.

Wikileaks Whistleblower is Arrested

June 7, 2010

The NYTimes is report­ing that a mil­i­tary ana­lyst who leaked the “Col­lat­er­al Mur­der” videos to Wik­ileaks has been arrested. 

atwar-wikileaks-blogSpanIf you missed the leaks at the time, you can watch them at Col​lat​eral​Mur​der​.com. They are videos tak­en from the gun-sights of US heli­copters, com­plete with the com­men­tary from mil­i­tary per­son­nel fir­ing down into the Iraqi neigh­bor­hoods below them. The videos cap­ture the killing of civil­ians, includ­ing two Reuters jour­nal­ists. They show just how imper­son­al mur­der has become. This is a video game war and there’s no real con­se­quence to shoot­ing the wrong tar­get from thou­sands of feet away.

The arrest­ed sol­dier is Spe­cial­ist Bradley Man­ning, 22, of Potomac, Md. Motives for leak­ing the videos are unre­port­ed at this time, but one would sus­pect they include a moral revul­sion to what the Amer­i­can war has become. The war has large­ly been fought out of sight. Man­ning has helped give us a glimpse of what’s hap­pen­ing. It’s hor­rif­ic in its banal­i­ty but so is the war in Iraq.

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.

Early Friends as reference, not justification

May 23, 2010

My response to the excel­lent Greg Woods’ If I want­ed to live by 1600s stan­dards, I would be Amish. Greg talks about the over-obsession with Ear­ly Friends and the ten­den­cy to use them as ways to accuse oth­ers of un-Quakerism. 

The aca­d­e­m­ic obses­sion with Quak­er his­to­ry is about 100 years old or so. From the begin­ning the rise of “Quak­er his­to­ry” has been tied to the argu­ments of the day. We want to boil “Quak­erism” down to it essen­tials and sep­a­rate out what is core from what was an arti­fact of 17th cen­tu­ry Eng­land. Each branch rais­es up his­to­ri­ans who argue that its church­es’ focus is the essen­tial of those ear­ly Friends.

I con­scious­ly try not to use ear­ly Friends as jus­ti­fi­ca­tion. But I do use them for ref­er­ence. I think a lot of the prob­lem is we all have stereo­types about them. When I go back and read the old Books of Dis­ci­pline, I find them much more nuanced and interior-focused than we give them cred­it for. 

Greg men­tioned tav­erns, for exam­ple. It’s not that ear­li­er Friends thought every­one could­n’t han­dle their liquor. They saw that some peo­ple could­n’t and that spend­ing a lot of time there tend­ed to affect one’s dis­cern­ment and God-centeredness. They also saw that some peo­ple got real­ly messed up by alco­hol and even­tu­al­ly came to the con­clu­sion that the safest way to pro­tect the most vul­ner­a­ble in the spir­i­tu­al com­mu­ni­ty was to stay out. 

The obser­va­tions and log­ic are still valid. I’ve known senior mem­bers of past Quak­er com­mu­ni­ties who have had alco­hol prob­lems but we don’t know how to talk about it because we’ve decid­ed it’s a per­son­al decision. 

What I try to do is not focus on the con­clu­sions of ear­ly Friends but to drop into the con­ver­sa­tions of ear­ly Friends. As I said, the old Books of Dis­ci­pline are sur­pris­ing­ly rel­e­vant. And I love Thomas Clark­son, an Angli­can who explained Quak­er ways in 1700 and talked about the soci­ol­o­gy of it more than Friends them­selves did. It’s a good way of sep­a­rat­ing out rules from knowl­edge. When we ground our­selves that way, we can more read­i­ly decide which of the clas­sic Quak­er tes­ti­monies are still rel­e­vant. That keeps us a liv­ing com­mu­ni­ty tes­ti­fy­ing to the peo­ple of today. For what it’s worth, there’s quite a bit of main­stream inter­est in the stodgy tra­di­tions most of us have cast off as irrelevant.… 

Do it yourself and don’t get stuck

May 18, 2010

NMCF Pendle HillThis week­end was the long-prepared New Monas­tics and Con­ver­gent Friends week­end at Pen­dle Hill, co-led by myself and Wess Daniels, with very help­ful elder­ship from Ash­ley W. As I post­ed after­wards on Face­book, “I feel we served the Lord faith­ful­ly, nav­i­gat­ing the hopes and fears of the mem­bers of the church who gath­ered into this short-lived com­mu­ni­ty. Not the con­ver­sa­tion we expect­ed, but the con­ver­sa­tion we were giv­en, which is enough (always) and for which we feel gratitude.” 

Wess and I have often described Con­ver­gent Friends as a do-it-yourself cul­ture. But this week­end I real­ized that there’s some­thing more to it. There’s what you might call a “don’t get stuck” ethos. 
On Sat­ur­day after­noon, the con­ver­sa­tion turned to what our local month­ly and year­ly meet­ings aren’t doing well. This is a pret­ty stan­dard phase of any Quak­er gath­er­ing think­ing about renew­al. We had asked for “signs of life” and “what does New Monas­ti­cism and Con­ver­gent Friends look like at meet­ings” but this quick­ly became talk of spir­i­tu­al sick­ness and meet­ings that seem­ing­ly want to die. Fine enough, these exist and a half-session feel­ing sor­ry for our­selves might be cathar­tic, but I’m not sure the work­shop ever ful­ly got out of this funk. Pen­dle Hill was also host­ing a “Griev­ing” work­shop this week­end and I want­ed to ask if all of the par­tic­i­pants were sure they were in the right building.
Part of the shift of that amor­phous group we’ve been call­ing “Con­ver­gent” is not get­ting stuck. We use the offi­cial struc­tures when they’re in place and healthy and help­ful. When they’re not we find infor­mal ways to fill in the gaps. This has been hap­pen­ing for a long time in quasi-official net­works, but the inter­net’s accel­er­at­ed the process by let­ting us find and com­mu­ni­cate with min­i­mal cost or orga­ni­za­tion. Most of us are work­ing offi­cial and ad hoc tech­niques for spir­i­tu­al nur­ture, over­sight and pas­toral care.
My guess is that this infor­mal boot­strap­ping will feed back into for­mal process as time goes on. But more impor­tant­ly, we’re learn­ing and spread­ing a cul­ture of spir­i­tu­al friend­ship and sup­port that is flex­i­ble and spirit-led and not process-dependent. Praise God!