The nature of religion has changed, within Quakers we have seen the numbers of young people engaging in our community fall as the effects of economic insecurity have taken hold. And perhaps more importantly, because ‘young adults’ have no time for institutions that often seem arcane and irrelevant, and which have failed to engage with the realities of life for the vast majority of people in our society.

I wish I could share more of his enthusiasm. I’m not seeing anything particularly game-changing in his article. Half of it is generic cliches about millennial preference with extrapolation that they should align with decontextualized Quaker values. He cites a few happening young adult Quaker scenes in the UK and a promising Young Quakers podcast five episodes old; he’s fond of American Emily Provance’s blog. Good stuff to be sure, but you could pick pretty much any year in recent memory and point to similar evidence and imagine an imminent surge. It’s 2018 and we’re still saying “hey this could happen!” It could but it hasn’t so why hasn’t it and what can we do about it?

Also in these contexts “radical faith” sometimes sounds like buzzwords for non-faith. Is the Quaker meetinghouse just a quiet empty room for participants to BYOF (bring your own faith)?

Could Quakerism be the radical faith that the millennial generation is looking for?

After a year of working with young adult Quakers, Chris Venables shares three ways to welcome in young…

Quakers

Update: Chris chimed in via Twitter to add that his piece’s observations aren’t just from the year of working with BrYM Friends:

Ah, I’ll take a read of yours too — but those thoughts come from my experience of being around Quakers over the last 8 years, inc setting up a new young adult group (Westminster!), visiting Qs across Britain, and interviewing many of our community over the last year!

One of our friends said the line waits were up to 1.5 hrs. I could just about have jumped on the expressway to Philly, gotten some Federal Donuts, and made it back in that time. I like that Hammonton has made then edges of a hipster map but this is a bit silly. We ended up getting frozen treats at the Wawa around the corner.

Seems sensible advice.

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Friends traditionally have lumped Christmas in with all of the other ritualistic boo-ha that mainstream Christians practice. These are outward elements that should be abandoned now that we know Christ has come to teach the people himself and is present and available to all of us at all times. Outward baptism, communion, planned sermons, paid ministers, Christmas and Easter: all distractions from true Christian religion, from primitive Chritianity revived.

One confusion that arises in liberal meetings this time of year is that it’s assumed it’s the Christian Friends who want the Christmas tree. Arguments sometime break out with “hyphenated” Friends who feel uncomfortable with the tree: folks who consider themselves Friends but also Pagan, Nontheistic, or Jewish and wonder why they’re having Christianity forced on them. But those of us who follow what we might call the “Christian tradition as understood by Friends” should be just as put out by a Christmas tree and party. We know that symbolic rituals like these spark disunity and distract us from the real purpose of our community: befriending Christ and listening for His guidance.

I was shocked and startled when I first learned that Quaker schools used to meet on Christmas day. My first response was “oh come on, that’s taking it all too far.” But it kept bugging me and I kept trying to understand it. This was one of the pieces that helped me understand the Quaker way better and I finally grew to understand the rationale. If Friends were more consistent with more-or-less symbolic stuff like Christmas, it would be easier to teach Quakerism.

I don’t mind Christmas trees, per se. I have one in my living room. In my extended family Christmas has served as one of the mandatory times of year we all have to show up together for dinner. It’s never been very religious, so I never felt I needed to stop the practice when I became involved with Friends. But as a Friend I’m careful not to pretend that the consumerism and social rituals have much to do with Christ. Christmas trees are pretty. The lights make me feel good in the doldrums of mid-winter. That’s reason enough to put one up.

Unprogrammed liberal Friends could use the tensions between traditional Quakerly stoicism and mainstream Christian nostalgia as a teaching moment, and we could use discomfort around the ritual of Christmas as a point of unity and dialog with Pagan, Jewish and Non-theistic Friends. Christian Friends are always having to explain how we’re not the kind of Christians others assume we are (others both within and outside the Society). Being principled about Christmas is one way of showing that difference. People will surely say “oh come on,” but so what? A lot of spiritual seekers are critical of the kind of crazy commercial spending sprees that marked Christmases past and I don’t see why a group saying Christmas isn’t about Christ would be at a particular disadvantage during this first Christmas season of the next Great Depression.

I’ve been talking about liberal unprogrammed Friends. For the record, I understand Christmas celebrations among “pastoral” and/or “programmed” Friends. They’ve made a conscious decision to adopt a more mainstream Christian approach to religious education and ministry. That’s fine. It’s not the kind of Quaker I practice, but they’re open about their approach and Christmas makes sense in that context.

Whenever I post this kind of stuff on my blog I get comments how I’m being too Scroogey. Well I guess I am. Bah Humbug. Honestly though, I’ve always like Quaker Christmas parties. They’re a way of mixing things up, a way of coming together as a community in a warmer way that we usually do. People stop confabbing about committee questions and actually enjoy one another’s company. One time I asked my meeting to call it the Day the World Calls Christmas Party, which I thought was kind of clever (everyone else surely thought “there goes Martin again”). The joy of real community that is filled once a year at our Christmas parties might be symptom of a hunger to be a different kind of community every week, even every day.

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This is for young Friends who want to break into the power of Quakerism: it’s the stuff you didn’t get in First Day School. We’ll connect with historical Quakers whose powerful ministry came in their teens and twenties and we’ll look at how Friends wove God, covenants and gospel order together to build a movement that rocked the world. We’ll mine Quaker history to reclaim the power of our tradition, to explore the living power of the testimonies and our witness in the world.

This was very much an “as way opens” process. At the 2004 Gathering I felt sad that there weren’t more workshops that I’d like to attend. And obviously I have a long-standing concern to support younger Friends. But I wasn’t sure if I had the skills to handle this. One piece of discernment was leading the Quakerism 101 class at Medford Meeting: I knew I would have most of the sessions under my belt by the time the workshop submission deadline came around and I hoped I’d have a feel whether I actually like leading workshops!

The Medford experience was surprisingly good, even on weeks where I could have been better prepared. I learned a lot and gained confidence in “teaching” Quakerism to Medford’s class of very weighty, experienced Friends.

Still, the Gathering workshop submission deadline was looming and I had no specific topic in mind. Julie, my wife, was getting a little suspicious whether the workshop would happen or not. I knew that the most important thing was attracting the right mix of eager, curious participants and that for me the topic was almost secondary. Still: a focus and topic is important, yes.

The week before the deadline, I attended the FGC Central Committee meeting in New Windsor, Maryland, as a staffperson. In a lunchtime discussion I learned that my friend Zachary Moon was also considering leading his first workshop. As soon as we sat down and started talking it seemed like the obvious thing to do. The discernment to co-lead this took two a half seconds or so, but of course this quick process was built on the thought, prayer and discernment both of us had already been giving the matter. I’ve found that when I’ve laid the groundwork for a decision, things can often move suprisingly quickly.

The workshop has developed differently than I suspected. The most signicant piece is its age limitation: it’s for high school and adult young Friends only, meaning it’s participation is limited to 15 to 35 years olds. I’ve always been a little worried about constructing youth ghettos but I think it will work in this case. I apologize in advance to those Quaker Ranter readers who might like to take it but can’t because of age (I’m too old myself, after all!). There will be many other chances to spend time at Gathering and Zachary and I are only a part of a shift that’s been happening at the FGC Gathering over the last few years.