As Quakers, we seek to live out our faith through everyday actions, including the choices we make about where to put our money. We believe strongly in the power of legitimate, nonviolent, democratic tools such as morally responsible investment to realise positive change in the world. We want to make sure our money and energies are instead put into places which support our commitments to peace, equality and justice.

As you’d might expect, there’s been backlash. The Board of Deputies of British Jews has condemned Britain Yearly Meeting’s decision as a “biased and petulant act.”.

Quakers will not profit from the occupation of Palestine

Quakers in Britain has today become the first church in the UK to announce it will not invest…

Quakers

Helen Drewery, Head of Witness and Worship for Quakers in Britain, welcoming all to Friends House, said, “We are pleased to be hosting an event which honours all those – including Quakers who put the Kindertransport into effect. Their endeavours are being echoed today by nearly 100 Quaker meetings across Britain which have identified themselves as Sanctuary Meetings and are supporting people who have fled from danger in their home countries. We are glad that these Meetings and the people they are supporting are represented at today’s event. We join them in pressing for more safe passages.”

http://www.ekklesia.co.uk/node/27200

When I read this, I asked myself if we Quakers are providing the equivalent of this type of spiritual guidance. Do newcomers and others see us as meeting their spiritual needs? If they do, do they see this right away, or does it take a while? To answer these questions, I had to learn more about the “clear pathway” that the Reveal literature described. Although Quakerism has great wisdom in the area of spiritual guidance, at first it seemed that it was inconsistent with the spiritual guidance described in the survey.

When I’ve taught Quakerism 101 classes, I’ve try to explain the branches of Friends—and the schisms—not just as theological or cultural phenomenon but as problem-solving preferences. What tools do we reach for in crisis? Do we go inward and recommit ourselves to distinctive practices that we’ve been slacking off on? Do we start reading groups and spiritual friendship programs to train each member to carry the work? Do we blame our Quaker oddities and start using the language and liturgical models of the more successful churches near us? Do we set up committees and produce curricula to support local efforts? Do we look to experts and craft nationwide programs and hire staff and problem solve? I’m not sure these tools need to be mutually exclusive, but in practice I see most Quaker bodies tend to reach for only one or two of these tools. And of course, the tools we chose largely determine both the problems we solve and the unintended ones we create.

What People Really Want from Church and Quaker Meeting

Looking at successful church growth models for ideas to grow our fellowship.

Friends Journal

How we spend money is often a telling indicator of what values we really value. Money is not just a matter of financial statements and investment strategies. It’s children program. It’s local soup kitchens. It’s the town peace fair. It’s the accessible bathroom or hearing aid system. And how we discuss and discern and fight over money is often a test of our commitment to Quaker values.

Here’s some of the specific issues we’ve brainstormed for the issue.

Where does our money come from? A lot of Quaker wealth is locked up in endowments started by “dead Quaker money”—wealth bequeathed by Quakers of centuries past.

Much of our American Quaker fortunes trace back to a large land grant given in payment for war debt. For the first century or so, this wealth was augmented by slave labor. Later Quaker enterprises were augmented by capital from these initial wealth sources.

In times past, there were well-known Quaker family businesses and wealthy Quaker industrialists. But American capitalism has changed: families rarely own medium- or large-scale businesses; they own stocks in firms run by a professional managers. If the ability to run businesses based on Quaker values is over, is shareholder activism our closest analogue?

Many Friends now work in service fields. Family life has also changed, and the (largely female) free labor of one-income households is no longer available to support Quaker endeavors as readily. How have all of these changes affected the finances of our denomination and the ability to live out our values in the workplace?

How do we support our members? A personal anecdote: some years ago I unexpectedly lost my job. It was touch and go for awhile whether we’d be able to keep up with mortgage payments; losing our house was a real possibility. Members of a nearby non-Quaker church heard that there was a family in need and a few days later a stranger showed up on our back porch with a dozen bags of groceries and new winter coats for each of us. When my Friends meeting heard, I was told there was a committee that I could apply to that would consider whether it might help.

Where does the money go? A activist Friend of mine use to point to the nice furnishings in our meetinghouse and chuckle about how many good things we could fund in the community if we sold some of it off. Has your meeting liquidated any of its property for community service?

When we do find ourselves with extra funds from a bequest or windfall, where do we spend it? How do we balance our needs (such as meetinghouse renovations, scholarships for Quaker students), and when and how do we give it to others in our community?

What can we let go of? There are a lot of meetinghouses in more rural areas that are mostly empty these days, even on First Day. Could we ever decide we don’t need all of these spaces? Could we consolidate? Or could we go further and sell our properties and start meeting at a rented space like a firehall or library once a week?

Who gets the meetinghouse after a break-up? In the last few years we’ve seen three major yearly meetings split apart, prompting a whole mess of financial disentanglement. What happens to the properties and summer camps and endowments when this happens? How fiercely are we willing to fight fellow Friends over money?

What conversations aren’t we having? Where do we invest our corporate savings? Who decides how we spend money in our meetings?

Please feel free to share this with any Friend who might have interesting observations about Friends’ attitudes toward finances!

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Friends Journal

Hello! I’m studying The Friends Church for academic purposes and I’d love to hear from someone with firsthand experience. How easy is it to become a quaker? Do you ever feel people treat you differently because you’re a quaker? Do you think there should be more representation of quakers in the media? Thank you so much for your time. I’m very eager to hear back from you!

Since my experience is just one data point, I hope others will use the comment section below to add their stories.

I found becoming a Quaker to be something of a spiral process. I first walked into a Friends meetinghouse at the age of 20 and only slowly took on an identity as a Friend. At each step of the process, I learned more clearly what that might mean and have strived to grow into deeper faithfulness. I didn’t formally apply for membership until a decade or so after I became a regular attender. This time lag is not unheard of but I don’t think it’s usual. It’s more of an insight into my own carefulness and reticence about joining things than it is an indication of anything the meetings I attended required. When I did finally apply for membership I was quite qualified and wanted the clearness process to be exacting: again, this is an insight into my psyche!

Most people on the street don’t quite know what Quakers are so I can’t say I’m always treated differently. I guess seeing more Quakers in the media would be helpful, though given our overall small numbers I suspect even our fleeting appearances in TV shows and movies are more than we might proportionally expect.

I’m interested to hear how other Friends would answer Ruby’s question.

Update: reader answers by email and commentary

Jessica F: I’ve wanted to be a Quaker since I learned about the Abolitionists who helped with the Underground Railroad and prison reform. Unfortunately, the movie Gentle Persuasion presented Quakers as being against music so I became a Unitarian instead. Eventually I learned that wasn’t true for many Quakers and I found that all of the values I had developed through the years were also Quaker values and so becoming a Quaker gave me a support system and a community of like minds.

Quakerism “done right” is not “do it yourself” in either sense… No task is done by one person alone; it is always the work and responsibility of the community, though we might not always clearly see the support and assistance we are given. Some would say that we are “upheld in prayer,” a term that does not speak to my experience, but we are certainly upheld by the love and nurture of our community – unless our community is failing.

I’m in this funny position where I have a quarter century of random Quaker factoids in my head, have access to great databases (like instant searches of Friends Journal’s 60+ years of articles), and have good Googling chops. When I’m in a discussion with Friends face-to-face, I find I often have useful context. Some of it is historical (I geek out on the Quaker past) but some of it is just my lived memory. I’ve been in and out of Quaker offices for 27 years now. I’m entering this weird phase of life in which I’ve been a professional Quaker staffer longer than most of my contemporaries.

And ever since I was a kid, I’ve had this weird talent to remember things I read years earlier. When the topic of clearness committees recently came up, I remembered that Deborah Haines had written a piece about Rachel Davis DuBois in the long-defunct FGConnections newsletter (yes, groaner of a name but it was a great publication in its heyday). Thanks to Archive.org I could resurface the article and bring it to the discussions.

And so, I’ve been quietly been changing the idea of Quaker Ranter from a classic old-school blog to a daily email newsletter. I’ll still collect interesting Quaker links, as I’ve been doing for years with QuakerQuaker. But now I’ll annotate them and give them context. If there’s a side story I think is interesting I’ll tell it. I have a long train commute and writing fun and geeky things about Friends makes it interesting.

I think that something like this could help bring Quaker newcomers up to speed. Our insider language and unexplained (and sometimes dated) worldviews create an impediment for seekers. We kind of expect they’ll figure out things that aren’t so obvious. Learning factoids and histories a day at a time can give them some context to understand what’s happening Sunday morning. If that’s not enough, I also have an Ask A Quaker feature where people new to Friends can ask questions. I’ll be liberally pitching Friends Journal articles and QuakerSpeak videos because I think we’re doing some of our best Quaker media work, but I’m also all about spreading the love and will share many other great resources and blogs.

As with all my projects I also hope to get people contributing so it becomes a community watering hole. If you want to get involved, the first step is to sign up for the free daily email list. At some point, this will probably outgrow the free tier of the email service I’m using, and I will start to have to pay to send thesee emails out. For those of you with a little extra to give, Quaker Ranter Membership is a way to help offset these costs.

And let your friends know about it! Just send them to quakerranter.org/email to sign up.

The primary benefit for now is the knowledge you’re helping to share a wider Quaker conversation, though in the future I’ll experiment with some interesting member-only discussions. Thanks! –Martin

You can also donate via Paypal.