It’s written for a tech audience and leans a bit on the dichotomy between old (“It still looks much the same as it did in 1670”) and modern communication but there are some insights that we Friends sometimes take too much for granted:
Social media tends towards the shallow and boastful. That’s not an intuitive fit for the meticulous work of ecumenical accompaniment, nor for a faith that values authenticity and depth. However, Teresa and her team know they need to do more — not despite their beliefs, but because of them.
I also appreciate the comparison between Quaker organization and principles of decentralization found in networks.
Just as in tech, decentralisation — building a more networked approach — is high on Quakers’ agenda. But that journey is perhaps easier for a faith fundamentally opposed to hierarchy. Now, rather than try to hang onto old models, Quakers in Britain are actively (and continuously) checking their power and privilege.
The March issue of New York Yearly Meeting’s Spark now seems to be online, a good dozen articles on the topic of “Earthcare Now.” From the introduction by guest editor Pamela Boyce Simms:
The NYYM Friends who have shared their stories herein are farmers, chaplains, hydrogeologists, shepherds, mystics, homesteaders, local government officials, naturalists, professors, and Master Gardeners. They till the soil, herd the sheep, insulate walls, minister unto many, commune with nature, educate, and model resilience in Ithaca, Brooklyn, Clinton, East Chatham, and Seneca Castle in New York, and in Highland Park and Montclair in New Jersey.
I still have to go through them myself. Some that look particularly interesting are Susanna Mattingly’s Quakers and Climate Change:
This is a spiritual call as well as a material one, to act not out of fear or through accusation, but with hope and love. We recognize sustainability and care for the earth are integral to our faith and our Quaker testimonies as we strive to live in right relationship with all creation. As a community, we can make a meaningful contribution to stabilizing the climate and building resilience.
As I have held questions about how to respond to the divisiveness, the fear mongering, the racism, and the tsunami of lies and half-truths characterizing our nation’s political life at this time, I have been clearly and deeply called to go deep, and to join the many, many people of faith who are seeking to bring about the necessary shift in culture, a shift in spiritual consciousness, which is necessary if we are to survive as a species. And, like my Quaker forebears, I know that work to begin within myself.
If we aren’t living our faith, then the 1660 Peace Testimony is simply an historical artifact. Like the old musty books in our Meeting library that sit behind glass, mostly unread. They look impressive and make us feel good about ourselves, but if we don’t read them and take the words to heart, they might as well be wall paper.
The second post of a new blog, Musings of a Returning Quaker, was posted yesterday. In Your Hand in Front of Your Face, Josh Talbot connects the Gospel with the need for economic betterment:
Singing along with a hymn does not pay rent. Sitting in Silent Worship revitalizes your soul and connection to the Light. However, it does not lessen the burden of needing to eat. The question we must ask ourselves as people of faith is what can we do in order to bring these poor (literally) people back to church. From my perspective as a Hicksite Friend the answer is simple, to turn to the Quaker tradition of activism.
Longtime readers will know I struggle too with how Friends can those who don’t have the luxury of Sunday morning free time. I wrote about this in a December 2012 article in Friends Journal (the only feature I’ve written since becoming senior editor). I was looking back to a 11-month period in which I had worked the night shift in my local supermarket. I’m always glad to see a new Quaker blog and this one is promising.
So Isaac Smith is back with the third installment of his growing series, “Difference Between a Gathered Meeting and a Focused Meeting” and this time he’s referencing two writers on Quaker matters, Michael J. Sheeran and yours truly.
In my previous posts, the distinction between gathered and focused meetings seemed connected to one’s religious outlook, and thus related to the divide between Christ-centered and universalist Quakers that has bedeviled our faith for centuries. But as Sheeran and Kelley argue, the more fundamental divide in the liberal branch of Quakerism is between those who seek contact with the divine and those who don’t.
My post is, as Smith puts it, “nearly fifteen years old,” which is about the length of a social generation. I’m not sure if I’m in a good position to pontificate about what has and hasn’t changed. Much of my Quaker work is with interesting outliers, either one-or-one or as part of a loose tribe of Friends who passionately care about Quakerism and are willing to go into the weeds to understand it. I have very little recent experience with committees on local levels.
One useful concept that I’ve picked up in the last fifteen years is that of “functional atheism.” This bypasses a group’s self-stated understandings of faith to look at how its decision-making process actually works. An organization that is functionally atheist might be full of very devout people who together still decide actions in a completely secular way. I would guess this has become even more the norm among the acronymic soup of national Quaker organizations in the last fifteen years. In that time a lot of bright ideas have come and gone which flashed briefly with the fuel of donor money but which didn’t create a self-sustaining momentum to keep them going long term. Thinking more strategically about what people are seeking in their spiritual lives might have helped those cast seeds land on more fertile grounds.
Bonus: the 14-year-old comments on my piece include some gentle whining about Friends Journal between myself and a regular reader at the time. Now that I’m its senior editor I’m sure there remains plenty to grumble about.
Great tweetstorm by lifelong Friend Susanna Williams on why she left Quakers and why she remains so attached to Quakers:
Quakerism has ruined me for other faith experiences- I was empowered from an early age to have a direct & personal relationship with God, to give vocal ministry (as I first did when I was 12), to dive into silent worship.
Where are the new Quaker meeting plants? Where are the dinner worship groups? Where is the connection with the Spirit? Where is the space for Friends to encounter and share authentic faith journeys?
This reminds me of some of the themes I wrote about in The Lost Quaker Generation (turning fifteen this year) and 2013’s Quakerism Left Me by Betsy Blake. Should the kind of Friends community Susanna’s looking for really be all that rare? Click on the link to read the 10-part story.
It’s one of those quotes we frequently hear: that George Fox said a minister’s job was “to bring people to Christ, and to leave them there.” But when I go to Google, I only find secondhand references, sandwiched in quote marks but never sourced. It turns up most frequently in the works of British Friend William Pollard, who used it as kind of a catch phrase in his talks on “An Old Fashioned Quakerism” from 1889. Suspiciously missing is any search result from the journal or epistles of Fox himself. It’s possible Pollard has paraphrased something from Fox into a speech-friendly shorthand that Google misses, but it’s also possible it’s one of those passed-down Fox myths like Penn’s sword.
So in modern fashion, I posed the question to the Facebook hive mind. After great discussions, I’m going to call this a half-truth. On the Facebook thread, Allistair Lomax shared a Fox epistle that convinces me the founder of Friends would have agreed with the basic concept:
I’m guessing it is paraphrase of a portion of Fox’s from epistle 308, 1674. Fox wrote “You know the manner of my life, the best part of thirty years since I went forth and forsook all things. I sought not myself. I sought you and his glory that sent me. When I turned you to him that is able to save you, I left you to him.”
Mark Wutka shared quotations from Stephen Grellet and William Williams which have convince me that it describes the “two step dance” of convincement for early Friends:
From Stephen Grellet: “I have endeavoured to lead this people to the Lord and to his Spirit, and there is is safe to leave them.” And this from William Williams: “To persuade people to seek the Lord, and to be faithful to his word, the inspoken words of the heart, is what we ought to do; and then leave them to be directed by the inward feelings of the mind;”
The two-step image comes from Angela York Crane’s comment:
So it’s a two step dance. First, that who we are and how we live and speak turns others to the Lord, and second, that we trust enough to leave them there.
But: as a pithy catch phrase directly attributed to Fox it’s another myth. It perhaps borrowed some images from a mid-19th century talk by Charles Spurgeon on George Fox, but came together in the 1870s as a central catch phrase of British reformer Friend William Pollard. Pollard is a fascinating figure in his own right, an early proponent of modern liberalism in a London Yearly Meeting that was then largely evangelical and missionary. Even his pamphlet and book titles were telling, including Primitive Christianity Revived and A Reasonable Faith. He had an agenda and this phrase was a key formulation of his argument and vision.
He is hardly the first or last Friend to have lifted an incidental phrase or concept of George Fox’s and given it the weight of a modern tenet (“That of God” springs to mind). More interesting to me is that Pollard’s work was frequently reprinted and referenced in Friends Intelligencer, the American Hicksite publication (and predecessor of Friends Journal), at a time when London Friends didn’t recognize Hicksites as legitimate Quakers. His vision of an “Old Fashioned Quakerism” reincorporated quietism and sought to bring British Friends back to a two-step convincement practice. It paved the way for the transformation of British Quakerism following the transformational 1895 Manchester Conference and gave American Friends interested in modern liberal philosophical ideals a blueprint for incorporating them into a Quaker framework.
The phrase “bring people to Christ/leave them there” is a compelling image that has lived on in the 130 or so odd years since its coinage. I suspect it is still used much as Pollard intended: as a quietist braking system for top-down missionary programs. It’s a great concept. Only our testimony in truth now requires that we introduce it, “As William Pollard said, a Quaker minister’s job is to…”
And for those wondering, yes, I have just ordered Pollard’s Old Fashioned Quakerism via Vintage Quaker Books. He seems like something of a kindred spirit and I want to learn more.
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