How many skeletons might remain buried? Possibly thousands, according to archaeologists, but no one knows. Historical maps are unclear on the cemeteries’ boundaries, but numerous histories portray the grounds as used first by Quakers and then by the poor, whose numbers increased along with the size of the city.

They quote the Philadelphia Yearly Meeting general secretary, who had heard nothing about this. The article also cites a 1880s article in Friends Intelligencer, the predecessor to Friends Journal.

https://www.philly.com/arts/schuylkill-yards-quaker-cemeteries-philadelphia-history-brandywine-drexel-20190502.html

Princeton villagers and members of the Continental Congress beheld the arrival of an unusual delegation of somberly dressed men astride horses. They had come from Philadelphia to raise an issue that the Continental Congress did not wish to address: the plight of half a million American residents — one-fifth of the people — who had been listening to memorable words about inalienable rights and how America would usher in a new age of freedom and justice, but who were condemned along with their children to lifelong slavery. The four men carried a parchment titled “The Address of the People Called Quakers.”

The author, Gary Nash, has a book out about Walter Mifflin, one of the four, which Friends Journal reviewed this April.

As I recall, the transatlantic slave trade went into overdrive in the newly independent United States. If the Continental Congress has listened, the complexion and character and history of the U.S. would be far different.
 
https://paw.princeton.edu/article/moment-nassau-hall

I very much like for example the determination that says somebody believes in peace and has the guts to say in a time of war, “No, I can’t fight. I can’t do that.” I think that takes a lot.

I think it had a lot to do with the people. There wasn’t really that hierarchy, where there was someone talking down to us, but we could really share ideas and we could all learn from each other, and I really appreciated those ideals.

http://quakerspeak.com/what-attracts-newcomers-to-quaker-meeting/

Regular revision and being open to new truths is part of who Quakers are as a religious society. Quakers compiled the first of these books of discipline in 1738. Since then, each new generation of Quakers has revised the book. A new revision may help it speak to younger Quakers and the wider world.

This possibility of this revision was the basis for the inaccurate and overblown clickbaity rhetoric last week that Quakers were giving up God. Rewriting these books of Faith and Practice is not uncommon. But it can be a big fraught. Who decides what is archaic? Who decides which parts of our Quaker experience are core and which are expendable? Add to this the longstanding Quaker distrust of creedal statements and there’s a strong incentive to include everybody’s experience. Inclusion can be an admirable goal in life and spirituality of course, but for a religious body defining itself it leads to lowest-common-denominationalism.

I’ve found it extremely rewarding to read older copies of Faith and Practice precisely because the sometimes-unfamiliar language opens up a spiritual connection that I’ve missed in the routine of contemporary life. The 1806 Philadelphia Book of Discipline has challenged me to reconcile its very different take on Quaker faith (where are the SPICES?) with my own. My understanding is that the first copies of Faith and Practice were essentially binders of the important minutes that had been passed by Friends over the first century of our existence; these minutes represented boundaries–on our participation on war, on our language of days and times, on our advices against gambling and taverns. This was a very different kind of document than our Faith and Practice’s today.

It would be a personal hell for me to sit on one of the rewriting committees. I like the margins and fringes of Quaker spirituality too much. I like people who have taken the time to think through their experiences and give words to it–phrases and ideas which might not fit the standard nomenclature. I like publishing and sharing the ideas of people who don’t necessarily agree.

These days more newcomers first find Friends through Wikipedia and YouTube and (often phenomenally inaccurate) online discussions. A few years ago I sat in a session of Philadelphia Yearly Meeting in which we were discussion revising the section of Faith and Practice that had to do with monthly meeting reporting. I was a bit surprised that the Friends who rose to speak on the proposed new procedure all admitted being unaware of the process in the current edition. It seems as if Faith and Practice is often a imprecise snapshot of Quaker institutional life even to those of us who are deeply embedded.

Quakers take long hard look at faith

Quakers in Britain are to rewrite their book of discipline that has guided their work and witness across…

Quakers

I selected the issue closest to my birth date and began reading. The discussion of the Korean conflict, of the arms race, of the Israeli-Palestinian dispute, could all have been written today. And for a lunch-time meditation, this article, on preparing for meeting, was just the right size for reading over my soup and sandwich.

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.

The “Making New Friends” outreach campaign is a central example in the article. It might have been more successful if it had been given more seasoning and if outsider Friends had been invited to participate. The campaign was kicked off by a survey that confirmed that the greatest threat to the future of the yearly meeting was “our greying membership” and that outreach campaigns “should target young adult seekers.” I attended the yearly meeting session where the survey was presented and the campaign approved and while every Friend under forty had their hands raised for comments, none were recognized by the clerk. “Making New Friends” was the perfect opportunity to tap younger Friends but the work seemed designed and undertaken by the usual suspects in yearly meeting.

Like a lot of Quaker organizations, Philadelphia Yearly Meeting has spent the last fifteen years largely relying on a small pool of established leadership. There’s little attention to leadership development or tapping the large pool of talent that exists outside of the few dozen insiders. This Spring Jeavons had an article in PYM News that talked about younger Friends that were the “future” of PYM and put the cut-off line of youthfulness/relevance at fifty! The recent political battles within PYM seemed to be over who would be included in the insider’s club, while our real problems have been a lack of transparency, inclusion and patience in our decision making process.

Philadelphia Friends certainly have their leadership and authority problems and I understand Jeavons’ frustrations. Much of his analysis is right. I appreciated his regularly column in PYM News, which was often the only place Christ and faith was ever seriously discussed. But his approach was too heavy handed and corporate to fit yearly meeting culture and did little to address the long-term issues that are lapping up on the yearly meeting doorsteps.

For what it’s worth, I’ve heard some very good things about the just-concluded yearly meeting sessions. I suspect the yearly meeting is actually beginning a kind of turn-around. That would be welcome.

Don’t miss:

• The Inquirer has an interesting comment thread on the article
• More blog chatter via these technorati links: Here and here (stupid blog-unfriendly Inquirer URL system)

It’s said that John Woolman re-wrote his Journal three times in an effort to excise it of as many “I” references as possible. As David Sox writes in Johh Woolman Quintessential Quaker, “only on limited occasion do we glimpse Woolman as a son, a father and a husband.” Woolman wouldn’t have been a very good blogger. Quoting myself from my introduction to Quaker blogs:

blogs give us a unique way of sharing our lives—how our Quakerism intersects with the day-to-day decisions that make up faithful living. Quaker blogs give us a chance to get to know like-minded Friends that are separated by geography or artificial theological boundaries and they give us a way of talking to and with the institutions that make up our faith community.

I’ve read many great Woolman stories over the years and as I read the Journal I eagerly anticipated reading the original account. It’s that same excitement I get when walking the streets of an iconic landscape for the first time: walking through London, say, knowing that Big Ben is right around the next corner. But Woolman kept letting me down.

One of the AWOL stories is his arrival in London. The Journal’s account:

On the 8th of Sixth Month, 1772, we landed at London, and I went straightway to the Yearly Meeting of ministers and elders, which had been gathered, I suppose, about half an hour. In this meeting my mind was humbly contrite.

But set the scene. He had just spent five weeks crossing the Atlantic in steerage among the pigs (he doesn’t actually specify his non-human bunkmates). He famously went out of his way to wear clothes that show dirt because they show dirt. He went straightaway: no record of a bath or change of clothes. Stories abound about his reception, and while are some of dubious origin, there are first hand accounts of his being shunned by the British ministers and elders. The best and most dubious story is the theme of another post.

I trust that Woolman was honestly aiming for meekness when he omitted the most interesting stories of his life. But without the context of a lived life he becomes an ahistorical figure, an icon of goodness divorced from the minutiae of the daily grind. Two hundred and thirty years of Quaker hagiography and latter-day appeals to Woolman’s authority have turned the tailor of Mount Holly into the otherworldly Quaker saint but the process started at John’s hands himself.

Were his struggles merely interior? When I look to my own ministry, I find the call to discernment to be the clearest part of the work. I need to work to be ever more receptive to even the most unexpected prompting from the Inward Christ and I need to constantly practice humility, love and forgiveness. But the practical limitations are harder. For years respectibility was an issue; relative poverty continues to be one. It is asking a lot of my wife to leave responsibility for our two small boys for even a long weekend.

How did Woolman balance family life and ministry? What did wife Sarah think? And just what was his role in the sea-change that was the the “Reformation of American Quakerism” (to use Jack Marietta’s phrase) that forever altered American Friends’ relationship with the world and set the stage for the schisms of the next century.

We also lose the context of Woolman’s compatriots. Some are named as traveling companions but the colorful characters go unmentioned. What did he think of the street-theater antics of Benjamin Lay, the Abbie Hoffman of Philadelphia Quakers. The most widely-told tale is of Lay walking into Philadelphia Yearly Meeting sessions, opening up a cloak to reveal military uniform underneath, and declaring that slave-made products were products of war, plunged a sword into a hollowed-out Bible full of pig’s blood, splattering Friends sitting nearby.

What role did Woolman play in the larger anti-slavery awakening happening at the time? It’s hard to tell just reading his Journal. How can we find ways to replicate his kind of faithfulness and witness today? Again, his Journal doesn’t give much clue.

Picked up today in the Philadelphia Yearly Meeting Library:

• The Reformation of American Quakerism, by Jack Marietta
• John Woolman Quintessential Quaker, by David Sox
• The Tendering Presence: Essays on John Woolman, edited by Mike Heller

PYM Librarian Rita Varley reminded me today they mail books anywhere in the US for a modest fee and a $50/year subscription. It’s a great deal and a great service, especially for isolated Friends. The PYM catalog is online too!