Quaker Emergent Church Planting

May 4, 2004

Over on the Evan­gel­i­cal side of Friends is “Sim­ple Churches”:www.simplechurches.net, a move­ment of “organ­ic” church plant­i­ng. It’s a project of Harold and Wendy Behr, record­ed by North­west Year­ly Meet­ing and now work­ing with Evan­gel­i­cal Friends Church South­west. The core val­ues are ones I could cer­tain­ly sign off on: Lead­er­ship over Loca­tion, Min­istry over Mon­ey, Con­verts over Chris­tians, Dis­ci­ples over Deci­sions, Peo­ple over Prop­er­ty, Spir­it over Self, His King­dom over Ours. I par­tic­u­lar­ly like their site’s disclaimer:
bq. As your peruse the links from this site please rec­og­nize that the Truth reflect­ed in essays are often writ­ten with a “prophet­ic edge”, that is sharp, non com­pro­mis­ing and some­times rad­i­cal per­spec­tive. We believe Truth can be received with­out “curs­ing the dark­ness” and encour­age you to reflect upon find­ing the “can­dle” to light, per­son­al­ly, as you apply what you hear the Lord speak­ing to you. In Body life, often the most pow­er­ful oppo­nent of the “best” is the “good”.
They’re lead­ing a con­fer­ence next month in Rich­mond, Indi­ana, with mem­bers of Friends Unit­ed Meet­ing. How tempt­ing is this?


h3. See also:
* “Emer­gent Church Move­ment: The Younger Evan­gel­i­cals and Quak­er Renewal”:/Quaker/emerging_church.php

How Insiders and Seekers Use the Quaker Net

May 3, 2004

Every once in awhile I get an indi­ca­tion that var­i­ous “weighty” Quak­ers come to my “Quak­er Ranter” site, usu­al­ly because of a group email that some­one sends around or a post on some list­serve. What’s fas­ci­nat­ing is that few of the insid­er Friends ever spend much time look­ing around: they go to the one page that’s been ref­er­enced and then – swoosh, they’re gone, pre­sum­ably back to their email or list­serve. There’s a pro­found lack of curios­i­ty about what else I might be writ­ing about. These insti­tu­tion­al Friends nev­er post com­ments and they rarely even send any feed­back by email.

This con­trasts very sharply with the bulk of traf­fic to my site. Dozens of peo­ple a day come in off a Google search. Unless it’s a bad match, these seek­ers spend time on the site, click­ing all around, fol­low­ing links to oth­er sites, com­ing back, read­ing some more. Not every­one comes in via search engines: some fol­low links from else­where while oth­ers read the RSS Feed or just come in ever few days to see what’s new.

Part of the dif­fer­ence between “insti­tu­tion­al” and “seek­ing” users is in their use of search engines. Many estab­lish­ment Quak­ers don’t know how to use them or don’t think to use them. A web­site mar­ket­ing pro­pos­al of mine was almost nixed recent­ly when a com­mit­tee mem­ber learned that search engines bypass a site’s home­page to return results from inside pages. I just assumed that every­one knew by now how a search engine works. I use Google dozens of times a day; it’s hard for me to imag­ine any­one nav­i­gat­ing the net with­out it. It must almost be like they’re using a sep­a­rate medi­um. Both of us are using the inter­net as trans­mis­sion con­duit, but that’s like say­ing both a news­pa­per and a per­son­al let­ter use paper and ink for tran­si­tion: while this is indis­putably true, it does­n’t begin to speak to the dif­fer­ent use and the depth of audience.

* * *

I won­der if the inter­net divide rep­re­sents an even more sig­nif­i­cant divide between insti­tu­tion­al insid­ers and the rest of us. The insid­ers might be staff, com­mit­tee clerks or just very involved Friends but they share a cer­tain way of under­stand­ing their world. First off, they have their ideas all fig­ured out already. There’s a lack of curios­i­ty here. They aren’t search­ing for new writ­ers or new ideas. They will only con­sid­er some­thing after some oth­er Quak­er insti­tu­tion has rec­og­nized it, a Catch-22 sit­u­a­tion that the mil­i­tary refers to as “inces­tu­ous amplification.” 

Any project out­side of the estab­lished recog­ni­tion zone is invis­i­ble. Even ones that have become dom­i­nant in their field are acknowl­edged only begrudg­ing­ly. In the last ten years, Quak​er​.org has done more for out­reach than just about any institutionally-sponsored pro­gram or com­mit­tee. Yet I know of estab­lish­ment Quak­ers who still think of it as an upstart, and tru­ly believe their put­ter­ing about is more impor­tant, sim­ply because their orga­ni­za­tion has been around longer. In truth, many Quak­er web­sites get so lit­tle traf­fic as to be next to non-existent.

The insid­er’s pri­ma­ry point of ref­er­ence is insti­tu­tions. Pow­er comes from know­ing how ideas, pro­pos­als and deci­sions flow through these orga­ni­za­tions. A good idea is only good if it’s made by the right per­son and vet­ted by the right small group first. Some­times I’ll hear of the gos­sip of some group schem­ing with­in some Quak­er insti­tu­tion and I always have to laugh: like, WHO CARES? It’s a small bunch of peo­ple scram­bling over crumbs while the world ignores them. There’s a whole oth­er world of Friends and seek­ers out there build­ing their own cul­ture and con­nec­tions, or try­ing to.

This Quak­er Ranter site is pri­mar­i­ly for those still curi­ous, for those still inter­est­ing in build­ing some­thing real, for those want­i­ng engag­ing con­ver­sa­tion and sto­ries. I actu­al­ly pre­fer it to be a lit­tle bit “under­ground,” unknown or for­got­ten by insti­tu­tion­al­ists, for I think there’s dis­cus­sions we need to have and the open inter­net is a good place for that.


More

I’ll be edit­ing and adding to this post over time as I see more pat­terns of site use. I’m curi­ous if oth­ers have seen sur­pris­ing pat­terns of inter­net use. Oh, and by the way I should cop to being a Quak­er insid­er myself, though I always try to keep the big pic­ture (i.e., God and the Spir­it’s com­mands) foremost.

Conscientious Objection, After You’re In

April 30, 2004

Here’s a web­site of “Jere­my Hinz­man, a U.S. Army sol­dier who became a a con­sci­en­tious objector”:http://www.jeremyhinzman.net/faq.html in the course of his ser­vice. His appli­ca­tions denied, he moved to Cana­da and is seek­ing polit­i­cal asy­lum there.
I find I can under­stand the issues all too well. In only a slightly-parallel uni­verse, I’d be in iraq myself instead of pub­lish­ing Non​vi​o​lence​.org. My father, a vet­er­an who fought in the South Pacif­ic in World War II, real­ly want­ed me to join the U.S. Navy and attend the Naval Acad­e­my at Annapo­lis. For quite some time, I seri­ous­ly con­sid­ered it. I am attract­ed to the idea of ser­vice and duty and putting in hard work for some­thing I believe in.
Hinz­man’s sto­ry is get­ting a lot of main­stream cov­er­age, I sus­pect because the “escape to Cana­da” angle has so many Vietnam-era echoes that res­onate with that gen­er­a­tion. I wish Hinz­man would flesh out his web­site sto­ry though. His Fre­quent­ly Asked Ques­tions leaves out some impor­tant details that could real­ly make the sto­ry – why did he join the Army in the first place, what were some of the expe­ri­ences that led him to rethink his duty, etc. I’d rec­om­mend Jeff Pater­son­’s “Gulf War Refusenik”:http://jeff.paterson.net/ site, which includes lots of sto­ries includ­ing his own:
bq. “What am I going to do with my life?” has always been huge ques­tion of youth, and today in the wake of the hor­ror and tragedy of New York Sep­tem­ber 11th this ques­tion has increased impor­tance for mil­lions of young peo­ple. No one who has seen the images will ever for­get… If I had­n’t spent those four years in the Marine Corps, I might be inclined to fall into line now. Most of the time my unit trained to fight a war against peas­ants who dared to strug­gle against “Amer­i­can inter­ests” in their homelands-specifically Nicaragua, El Sal­vador, and Guatemala… Faced with this real­i­ty, I began the process of becom­ing un-American-meaning that the inter­ests of the peo­ple of the world began to weigh heav­ier than my self-interest. I real­ized that the world did not need or want anoth­er U.S. troop…
There are bound to be more sto­ries all the time of service-people who find a dif­fer­ent real­i­ty when they land on for­eign shores. How many will rethink their rela­tion­ship to the U.S. mil­i­tary. How many will fol­low Pater­son­’s exam­ple of becom­ing “un-American”?

Quaker publications meeting (QUIP) in Indiana

April 28, 2004

Quak­ers Unit­ing in Pub­li­ca­tions, bet­ter known as “QUIP,” is a col­lec­tion of 50 Quak­er pub­lish­ers, book­sellers and authors com­mit­ted to the “min­istry of the writ­ten word.” I often think of QUIP as a sup­port group of sorts for those of us who real­ly believe that pub­lish­ing can make a dif­fer­ence. It’s also one of those places where dif­fer­ent branch­es of Friends come togeth­er to work and tell sto­ries. QUIP ses­sions strike a nice bal­ance between work and unstruc­tured time. It has its own nice cul­ture of friend­li­ness and coop­er­a­tion that are the real rea­son many of us go every year.

Quakers Uniting in Publications annual meeting in Richmond Indiana 2004.
Quak­ers Unit­ing in Pub­li­ca­tions annu­al meet­ing in Rich­mond Indi­ana 2004.

Mordichai Vanunu about to be released from prison (sort of)

April 20, 2004

From the “Mordechai Vanunu”:/vanunu site:
bq.. “PEACE HERO” MORDECHAI VANUNU, LEAVING PRISON IN HOURS, WILL BE GREETED BY WHITE DOVES, FLOWERS… AND YET MORE PUNISHMENT
In less than twelve hours, Israel’s cap­tive Mordechai Vanunu is to walk out of Shik­ma Prison, where his home was a cell for the last 18 years. Over 100 inter­na­tion­al anti-nuclear, peace and human rights activists, and at least as many Israeli sup­port­ers of the nuclear whistle­blow­er will assem­ble out­side the prison gate at 8:00 am Wednes­day morning
Then the leash stiff­ens, and the col­lar tight­ens. Although his full sen­tence has been served and all his secrets have been told, Mordechai Vanunu’s next pun­ish­ment is to shun all con­tact with for­eign­ers and most mod­ern com­mu­ni­ca­tions while con­fined to the city of Jaf­fa for one year. He is denied his pass­port and is for­bid­den to enter embassies or approach bor­ders and air­ports. He may not talk to Israelis about his work at the nuclear weapons fac­to­ry in Dimona, nor even recite his pub­lished rev­e­la­tions from the pages of the Lon­don Sun­day Times in Octo­ber, 1986.

Plain Dress Discussion on Yahoo

April 19, 2004

Julie, my wife, has just start­ed a Yahoo group called PlainAnd­Mod­est­Dress.
Here’s her description:

This group is for Chris­tians inter­est­ed in dis­cussing issues of reli­gious plain and mod­est dress. It is not nec­es­sary to have grown up in a plain or mod­est­ly dress­ing group. We are espe­cial­ly inter­est­ed in the expe­ri­ences of those who have come to this point as a sort of con­ver­sion or a “recov­ery” of tra­di­tion that has been lost. Tra­di­tion­al Catholics, Anabap­tists, con­ser­v­a­tive Quak­ers, and oth­er Chris­tians wel­come here. The­o­log­i­cal points and demon­i­na­tion­al dif­fer­ences are open for dis­cus­sion (not argu­ment), as are the specifics of what type of plain dress you have been called to. Dis­cus­sion of head­cov­er­ing is also allowed here, as are gen­der dis­tinc­tions in dress. We may also share prayers for one anoth­er, as well as the chal­lenges we face in try­ing to live in obe­di­ence to the Lord. This is not a forum in which to dis­cuss the valid­i­ty of Chris­tian­i­ty – no blas­phem­ing allowed. 

There is much to be said about plain dress. This is not an easy wit­ness. It forces us to deal with issues of sub­mis­sion and humil­i­ty on a dai­ly basis – just try to go to a con­ve­nience store and not feel self-consciously set apart. Explain­ing this new ‘style’ to one’s more world­ly friends can be quite a chal­lenge. These are eter­nal issues for those adopt­ing plain dress and I laugh with com­rade­ship when I read old Quak­er jour­nal accounts of going plain.
Even so, I have a bit of trep­i­da­tion about a news­group on plain dress. I don’t want to fetishize plain dress by talk­ing about it too much. The point should­n’t be to for­mu­late some sort of ‘uni­form of the right­eous,’ and adop­tion of this tes­ti­mo­ny should­n’t be moti­vat­ed by peer pres­sure or ambi­tion, but by a call­ing from the Holy Spir­it – this is the crux of what I under­stand Mar­garet Fell to have been say­ing when she called pres­sured plain­ness a “sil­ly poor gospel”. (I should say that some non-Quaker do dress more as an iden­ti­fy­ing uni­form, which is fine, just not nec­es­sar­i­ly the Quak­er rationale).
But like any out­ward form or tes­ti­mo­ny (peace, Quak­er process, etc.), tak­ing up plain dress can be a fruit­ful course in reli­gious edu­ca­tion. I think back to being sev­en­teen and buck­ing my father’s wish that I attend the Naval Acad­e­my – my “no” made me ask how else my beliefs about peace might need to be act­ed out in my life. It became a use­ful query. Plain dress has forced me to think anew about how I “con­sume” cloth­ing and how I relate to mass mar­ket­ing and the glob­al cloth­ing indus­try. It’s also kept me from duck­ing out on my faith, as I wear an iden­ti­fi­ca­tion of my beliefs.
So join the plain dress dis­cus­sion or take a look at the ever-growing sec­tion of the site called Resources on Quak­er Plain Dress, which includes “My Exper­i­ments with Plain­ness”, my ear­ly sto­ry about going plain.

Malcolm Gladwell’s “The Tipping Point”

April 18, 2004

Just fin­ished a quick read of Mal­colm Glad­well’s “The Tip­ping Point: How Lit­tle Things Can Make a Big Dif­fer­ence.” I remem­ber devour­ing some of the orig­i­nal pieces in _The New Yorker_ and was thrilled when a friend loaned me a copy of the book.

Con­tin­ue read­ing

War Tax Resistance overview

April 15, 2004

In hon­or of Income Tax Day here in the U.S., here are some links to sites on war tax resistance.
There are many ways to par­tic­i­pate in mil­i­tarism. The most obvi­ous is to per­son­al­ly fight in a war, but anoth­er way is in financ­ing its deeds. The Unit­ed States mil­i­tary makes up a huge por­tion of the fed­er­al bud­get. It is esti­mat­ed that 53 per­cent of income tax­es go to pay for past, present and future wars. Noth­ing else comes close to this expen­di­ture, and budget-cutting in edu­ca­tion, envi­ron­men­tal pro­tec­tion and the social safe­ty net is a direct result of deci­sions to put the mon­ey into prepa­ra­tion for war. For more on the rea­sons for this form of protest, check out Nonviolence.org’s own “guide to war tax resistance”:http://www.nonviolence.org/war_tax_resistance.php and the very excel­lent “Phi­los­o­phy of Nonviolence”:http://www.nonviolence.org/issues/philosophy-nonviolence.php.
The “Nation­al War Tax Resis­tance Coor­di­nat­ing Committee”:http://www.nwtrcc.org/ is a coali­tion of local groups, alter­na­tive funds, con­tacts and coun­selors work­ing to sup­port, coor­di­nate, and pub­li­cize con­sci­en­tious objec­tion to the pay­ment of tax­es for war. The NWTRCC coali­tion protests a tax sys­tem that sup­ports war, and it redi­rects tax dol­lars to fund life-affirming efforts.
The “War Tax Resis­tance Penal­ty Fund”:www.nonviolence.org/issues/wtrpf is an orga­ni­za­tion that ties togeth­er war tax resisters and their sup­ports. When penal­ties are levied, all the con­trib­u­tors pay a small amount to help defray the resister’s costs. This is a way for to sup­port the prin­ci­ple of war tax resis­tance for those who don’t feel ready to resist themselves.
“Where Your Income Tax Mon­ey Real­ly Goes”:http://www.warresisters.org/piechart.htm is a pop­u­lar fly­er from the War Resisters League.
The “Nation­al Cam­paign for a Peace Tax Fund”:http://www.peacetaxfund.org/ advo­cates for leg­is­la­tion enabling con­sci­en­tious objec­tion to war and to have the mil­i­tary por­tion of objec­tors’ fed­er­al income tax­es direct­ed to a spe­cial fund for projects that enhance peace.
The “Friends Com­mit­tee on Nation­al Legislation”:http://www.fcnl.org/ and the “War Resisters League”:http://www.warresisters.org/ both reg­u­lar­ly com­pile sta­tis­tics about mil­i­tary spend­ing as a per­cent­age of income tax.
“Hang up on War”:http://www.hanguponwar.org/ is a cam­paign launched in Octo­ber 2003 by a coali­tion includ­ing WRL and NWTRCC.