Outreach gets people to your meetinghouse / Hospitality keeps people returning.

March 23, 2013

Over on Twit­ter feed came a tweet (h/t revrevwine):

seo - Google SearchTo trans­late, SEO is “search engine opti­miza­tion,” the often-huckersterish art of trick­ing Google to dis­play your web­site high­er than your com­peti­tors in search results. “Usabil­i­ty” is the catch-all term for mak­ing your web­site easy to nav­i­gate and invit­ing to vis­i­tors. Com­pa­nies with deep pock­ets often want to spend a lot of mon­ey on SEO, when most of the time the most viable long-term solu­tion to rank­ing high with search engines is to pro­vide vis­i­tors with good rea­sons to vis­it your site. What if we applied these prin­ci­ples to our church­es and meet­ing­hous­es and swapped the terms?

Out­reach gets peo­ple to your meetinghouse /
Hos­pi­tal­i­ty keeps peo­ple returning.

A lot of Quak­er meet­ing­hous­es have pret­ty good “nat­ur­al SEO.” Here in the U.S. East Coast, they’re often near a major road in the mid­dle of town. If they’re lucky there are a few his­tor­i­cal mark­ers of notable Quak­ers and if they are real­ly lucky there’s a highly-respected Friends school near­by. All these meet­ings real­ly have to do is put a nice sign out front and table a few town events every year. The rest is cov­ered. Although we do get the occa­sion­al “aren’t you all Amish?” com­ments, we have a much wider rep­u­ta­tion that our num­bers would nec­es­sar­i­ly war­rant. We rank pret­ty high.

But what are the lessons of hos­pi­tal­i­ty we could work on? Do we pro­vide places where spir­i­tu­al seek­ers can both grow per­son­al­ly and engage in the impor­tant ques­tions of the faith in the mod­ern world? Are we invi­ta­tion­al, bring­ing peo­ple into our homes and into our lives for shared meals and conversations?

In my free­lance days when I was hired to work on SEO I ran through a series of sta­tis­ti­cal reports and redesigned some under­per­form­ing pages, but then turned my atten­tion to the clien­t’s con­tent. It was in this realm that my great­est quan­tifi­able suc­cess­es occurred. At the heart of the con­tent work was ask­ing how could the site could more ful­ly engage with first-time vis­i­tors. The “usabil­i­ty con­sid­er­a­tions” on the Wikipedia page on usabil­i­ty could be eas­i­ly adapt­ed as queries:

Who are the users, what do they know, what can they learn? What do users want or need to do? What is the users’ gen­er­al back­ground? What is the users’ con­text for work­ing? What must be left to the machine? Can users eas­i­ly accom­plish intend­ed tasks at their desired speed? How much train­ing do users need? What doc­u­men­ta­tion or oth­er sup­port­ing mate­ri­als are avail­able to help the user?

I’d love to see Friends con­sid­er this more. FGC’s “New Meet­ings Tool­box” has a sec­tion on wel­com­ing new­com­ers. But I’d love to hear more sto­ries about how we’re work­ing on the “usabil­i­ty” of our spir­i­tu­al communities.

Derecho Storm Damage in Mays Landing

June 30, 2012

Last night a huge thun­der­storm front with a phe­nom­e­non called a dere­cho swept across South Jer­sey. Where I live in Ham­mon­ton the strangest part of it was a strobe-light effect caused by dozens of cloud-to-cloud light­ning flash­es per minute, punc­tu­at­ed by light­ning strikes. Fur­ther east into Atlantic Coun­ty winds took down incred­i­ble amounts of trees.

This morn­ing trav­eled to Mays Land­ing, which was sched­uled to host a street fes­ti­val today. A few brave mer­chants like Brown­ies Squared opened with­out pow­er and made the best of it, sell­ing refrig­er­at­ed goods at half-price. But most of the town was deal­ing with trees across downed pow­er lines. Accord­ing to NBC40 Weath­er 162,000 house­holds are with­out pow­er – con­sid­er­ably more than were out in last year’s hurricane.

Links:
* http://​en​.wikipedia​.org/​w​i​k​i​/​D​e​r​e​cho
* https://​twit​ter​.com/​n​b​c​4​0​w​e​a​t​h​e​r​/​s​t​a​t​u​s​/​2​1​9​0​7​8​6​6​2​5​3​0​6​7​8​784

Bible Illiterate No More

April 20, 2011

One Year BibleA bit of a mile­stone – I fin­ished the One Year Bible read­ing plan last night! I man­aged to stretch it out to 27 months but that’s alright. I start­ed in Jan­u­ary 2009 and ini­tial­ly kept the dai­ly read­ings going till May of that year, when I feel hope­less­ly behind. I kept a men­tal note of the date and in May 2010 I start­ed where I had left off. I kept read­ing reg­u­lar­ly until the last week in Decem­ber, when I was under­stand­ably dis­tract­ed by the birth of our third son Gre­go­ry on 12/28. Know­ing I want­ed to keep the cycle going, I skipped that week and start­ed again on Jan­u­ary 1, 2011. It was only last night that I went back and fin­ished up that last week – fea­tur­ing Malachi and Rev­e­la­tions (which has the Lam­b’s War metaphor so impor­tant to ear­ly Friends).

Thanks go to Gregg Kosela and AJ Schwanz for let­ting me know such a thing as one year Bible read­ing plans exist­ed. I had nev­er been able to stick to a reg­u­lar Bible-reading reg­i­men before. The grand­moth­er who fre­quent­ly declared me a Bible illit­er­ate would be so proud! (Actu­al­ly not, she’d find some­thing else to cri­tique, but her hangups around fam­i­ly and “Chris­t­ian” liv­ing are a much longer blog post!).

It’s been great hav­ing a reg­u­lar spir­i­tu­al prac­tice. I’m glad I can find my way around the Bible now and my under­stand­ing of Friends has deep­ened. The ear­ly Quak­er writ­ings are steeped in Bib­li­cal allu­sions and we miss a lot when we miss those references.

Places like St Mary’s

February 23, 2011

I’m writ­ing this from the back of St Mary’s Roman Catholic Church, a small church built in the 1920s in the small cross­roads town of Mala­ga New Jer­sey. It was closed this past Novem­ber, sup­pos­ed­ly because of a bro­ken boil­er but real­ly because the Dio­cese of Cam­den is try­ing to sell off its small­er church­es – or any church with prime real estate along a high­way. It was reopened with­out per­mis­sion by parish­ioners in ear­ly Jan­u­ary, while we were still in the hos­pi­tal with baby num­ber three, a.k.a. Gregory.

blankWe’ve spent a lot of time here since then. It’s a 24 hour vig­il and has been and will con­tin­ue to be. In Boston there are vig­ils that have been going sev­en years. I try to imag­ine Gre­go­ry as a sev­en year old, hav­ing spent his child­hood grow­ing up here in this lit­tle church. It’s not an impos­si­ble scenario.

I also spend a lot of time talk­ing with the faith­ful Catholics who have come here to pro­tect the church. It’s a cacoph­o­ny of voic­es right now – con­ver­sa­tions about the church, sure, but that’s only one of the many top­ics that come up. Peo­ple are shar­ing their lives – sto­ries about grow­ing up, about peo­ple that are know, about cur­rent events… It’s a real com­mu­ni­ty. We’ve been attend­ing this church for years but it’s now that I’m real­ly get­ting to know everyone.

blankI some­times pon­der how I, the self-dubbed “Quak­er Ranter,” got involved in all of this. Through my wife, of course – she grew up Catholic, became a Friend for eleven years and then “returned to the Church” a few years after our mar­riage. But there’s more than that, rea­sons why I spend my own time here. Part is my love of the small and quirky. St Mary’s parish­ioners are stand­ing up for the kind of church­es where peo­ple know each oth­er. In an era where menial tasks are hired out, the actu­al mem­bers of St. Marys tend the church’s rosary gar­den and clean its base­ment and toi­lets. They spend time in the church beyond the hour of mass, doing things like pray­ing the rosary or adoration.

The powers-that-be that want St Mary’s closed so bad­ly want a large inper­son­al church with lots of pro­fes­sion­al­ized ser­vices and a least-common-denominator faith where peo­ple come, go and donate their mon­ey to a dio­cese that’s run like a busi­ness. But that’s not St. Mary’s. There’s his­to­ry here. This is a hub of a town, an ancient cross­roads, but the bish­op wants big church­es in the splurge of sub­ur­ban sprawl. Even we Friends need places like St Mary’s in the world.

Introducing Gregory Kelley Heiland

January 5, 2011

Bothering babies to make them make cute faces is fun!

On Tues­day, Dec 28 my love­ly wife Julie gave birth to our third son. After some dither­ing back and forth (we’re method­i­cal about baby names) we picked Gre­go­ry. Every­one is hap­py and healthy. Vital stats: 20 inch­es, 7 pounds 9 oz. The broth­ers are adjust­ing well, though Theo’s first response to my phone call telling him it was a boy was “oh no, anoth­er one of those.”

Francis is now also a big brother! Proud brother

That’s 5yo Fran­cis (aka “lit­tle big broth­er”) and 7yo Theo (“big big broth­er”) meet­ing their new sib­ling at the hos­pi­tal. More pics in the Gre­go­ry! and Gre­go­ry in the Hos­pi­tal sets on Flickr.

As you can see, we’ve basi­cal­ly bred triplets spaced over three years apart. As fur­ther evi­dence, here’s Theo and Fran­cis in their first pics (links to their announce­ment posts):
blank Brotherly love

As I men­tioned, we’re method­i­cal about names. When we were faced with Baby I put togeth­er the “Fall­en Baby Names Chart” – clas­sic names that had fall­en out of trendy use. It’s based on the cur­rent rank­ing of the top names of 1900. blank“Gre­go­ry” does­n’t appear on our chart because it was almost unused until a sud­den appear­ance in the mid-1940s (see chart, right). Yes, that would be the time when a hand­some young actor named Gre­go­ry Peck became famous. It peaked in 1962, the year of Peck­’s Acad­e­my Award for To Kill a Mock­ing­bird and has been drop­ping rapid­ly ever since. Last year less than one in a thou­sand new­born boys were Gre­go­ry’s. While we rec­og­nize Peck­’s influ­ence in the name’s Twen­ti­eth Cen­tu­ry pop­u­lar­i­ty, Julie is think­ing more of Gre­go­ry of Nys­sa [edit­ed, I orig­i­nal­ly linked to anoth­er ear­ly Gre­go­ry]. Peck­’s par­ents were Catholic (pater­nal rel­a­tives helped lead the Irish East­er Ris­ing) and were pre­sum­ably think­ing of the Catholic saint when they gave him Gre­go­ry for a mid­dle name (he dropped his first name Eldred for the movies).

Philadelphia Yearly Meeting’s Interim Meeting: Getting a horse to drink

September 15, 2010

This past week­end I gave a talk at the Arch Street Meet­ing­house after the Inter­im Meet­ing ses­sions of Phi­ladle­phia Year­ly Meet­ing. Inter­im Meet­ing is the group that meets sort-of month­ly between year­ly meet­ing busi­ness sess­sions. In an ear­li­er blog post I called it “the estab­lish­ment” and I looked for­ward to shar­ing the new life of the blog­ging world and Con­ver­gent Friends with this group. I had been asked by the most excel­lent Stephen Dot­son to talk about “Find­ing Fel­low­ship Between Friends Thru The Inter­net.”

blankI 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.

blankThe 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.

Quakers and Christmas aka the annual Scrooge post

December 22, 2008

It’s that sea­son again, the time when unpro­grammed Friends talk about Christ­mas. Click Ric has post­ed about the seem­ing incon­gruity of his meet­ing’s Christ­mas tree and LizOpp has reprint­ed a still-timely let­ter from about five years ago about the meet­ing’s chil­dren Christ­mas pageant.

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.

Who are we part one (just what pamphlet do I give the tattooed ex-con?)

November 10, 2007

If you cycle through my last few months of com­ments, you’ll see that I’ve been spend­ing a lot of time think­ing about who “we” Friends are and who we serve and the con­se­quent ques­tion of why we orga­nize into local meet­ings, nation­al affil­i­a­tions, blogs, etc.

Essen­tial to this think­ing has been Jeanne B’s Social Class and Quak­ers blog. There are many ways to tease out the way cul­ture and faith work to rein­force and sab­o­tage one anoth­er, but class is a good one. If you trav­el from one the­o­log­i­cal brand of Friends to anoth­er, from one cul­tur­al zone to anoth­er (e.g, urban vs ex-urban vs rur­al) you’ll see marked cul­ture dif­fer­ences. Just take a look at the potluck array if you doubt me. Jeanne talks about the urban lib­er­al Quak­er stig­ma against Cool Whip and a great link she turned me on to talks about some of the ways the alterna-lefty cul­ture can unwit­ting­ly sep­a­rate itself from poten­tial allies in social change over tofu (update: more recent work from this orga­ni­za­tion can be found at clas​sism​.org).

Since falling out of the rar­efied world of pro­fes­sion­al Quak­erism a year ago, I’ve become more local. I live in a small, large­ly agri­cul­tur­al town in rur­al South Jer­sey rough­ly equidis­tant from the region’s sky­scraper metropoli (I don’t give its name for pri­va­cy rea­sons) and res­i­dents range from multi-generational fam­i­lies to Mex­i­can farm­work­ers to peo­ple who got in trou­ble up north in NYC and are look­ing for a qui­eter place to come clean. I don’t see Quak­ers in my day-to-day life any­more but I do inter­act with a more rep­re­sen­ta­tive sam­pling of Amer­i­ca, peo­ple who are all try­ing to get some­where oth­er than where they are. Jesus would have been here. Fox would have preached here. But what do mod­ern lib­er­al Friends have to say about this world? As Bill Samuel wrote on Jean­ne’s blog issues of safety-net pub­lic assis­tance that seem like do-gooder caus­es for most well-off lib­er­al Friends are mat­ters of per­son­al prac­ti­cal­i­ty for more eco­nom­i­cal­ly diverse reli­gious bod­ies (the child care pro­gram that Pres­i­dent Bush vetoed last month is the same one that let me take my fevered two year old to the doc­tor last Friday).

Last First Day I heard a good ortho­dox piece of Quak­er min­istry couched in a learned lan­guage, all talk of jus­ti­fi­ca­tion ver­sus sanc­ti­fi­ca­tion, with a bit of insid­er Quak­er acronyms thrown in for good effect. I love the fel­low who gave the mes­sage and I appre­ci­at­ed his min­istry. But the whole time I won­dered how this would sound to peo­ple I know now, like the friend­ly but hot-tempered Puer­to Rican ex-con less than a year out of a eight-year stint in fed­er­al prison, now work­ing two eight hour shifts at almost-minimum wage jobs and try­ing to stay out of trou­ble. How does the the­o­ry of our the­ol­o­gy fit into a code of con­duct that does­n’t start off assum­ing mid­dle class norms. What do our tofu cov­ered dish­es and vanil­la soy chai’s (I’m so addict­ed) have to do with liv­ing under Christ’s instruc­tion? And just which FGC out­reach pam­phlet should I be hand­ing my new friend?

Enough for now. More soon.