TURNING TO THE WORD

Historically, Quakers understood the Word of God to be Christ, rather than the Bible. This insight, drawn largely from the opening of the Gospel of John, is one of the central differences between Friends and most Protestants, especially those of the Calvinist strands. Sometimes people will use “the Living Word” to distinguish between Jesus and Scripture, though I usually sense their usage soon becomes blurred.

I raise this not so much for theological argument as for an understanding of how we Friends individually interpret our experiences of the Divine. In the Gospel of John, the concept of Christ is also identified with the image of Light, which we often repeat in our Quaker circles. What interests me is the spectrum of experiences that can happen within that comprehension. At one end we have the ancient problem of a divinity so remarkable and expansive its name cannot be spoken (sometimes represented as YHWH, or pronounced in translation “the word of God” or simply “the Holy One”); at the other end is one so personal it knows “every feather” and “every hair” and is often felt as the person of Jesus. That is, something abstract and universal, on one hand, and something intimately present, on the other. Both can be overpowering and awesome.

In either case, Friends have reported this as Christ present amongst us, “coming and come.” In either case, Friends have discovered no need for an interpreter (trained preacher or priest) between us and the text, other than the Spirit or Light by which it was written. In either case, Friends have known a living and growing, continuing revelation. In Friends’ experience, the book is not closed but miraculously unfolding. This Word is quite different from approaching Scripture as a series of laws to be arrayed and obeyed. It’s what calls us to be a Society of Friends, rather than lawyers – a world of difference, indeed.

Light 1For a detailed overview of the metaphor of Light in its early Quaker manifestations, go to my chapbook here.

 

MOSES CARTLAND

The Quaker meetinghouse doubled as a school
The Quaker meetinghouse doubled as a school

A pioneering educator, Moses Cartland taught in this combination school and Quaker meetinghouse at his family’s farm in Lee, New Hampshire, after previously establishing the Clinton Grove Friends school in Weare. A staunch abolitionist, he was also a founder of the Republican Party in New Hampshire and a candidate for the U.S. Senate.

Moses and his cousin John Greenleaf Whittier were closest friends and lifelong bachelors, at least until Moses married one of his students – who was also a cousin. Although considerably younger than Moses, she predeceased him.

The family burial ground.
The family burial ground.
The resting spot is in the right side of the view.
The resting spot is in the right side of the view.

WALNUT GROVE

Still imposing.
Still imposing.

The Quaker Cartland family built a prosperous farm in Lee, New Hampshire. Their house was a stop on the Underground Railroad, carting escaped slaves to freedom.

All in good order.
All in good order.
We approve of red barns.
We approve of red barns.
A country road runs through the property.
A country road runs through the property.

 

 

TRAINING IN FAITH

During the historic separations, the Friends who wound up in the evangelical, pastoral stream criticized their quietist brethren for our failure to teach the faith. Silent worship, they admitted, could be profitable for those who had already been trained in the practice and its religious meaning. But, they charged, what about newcomers and, especially, children?

Fair enough. Looking at the evidence, I’d have to say the weight of the argument is on the evangelicals’ side – and I’m not sure a few more seminars or workshops would fill in the gaps, even if everyone attended. Yes, we read books and periodicals, but even that can be pretty hit or miss – or deliberately selective and essentially private. At least our Meeting has a comprehensive and well maintained library, thanks to its dedicated committee.

Coming from someone who delves heavily into theological inquiry, these are difficult confessions. As much as I’d like to side with some of the early Friends who insisted that the Holy Spirit would reveal to us all that we need, without any special instruction, I part with them on their objection to higher education, for instance, or when I rely on a licensed physician or plumber or a certified auto mechanic when I face problems they can address.

With Friends’ practice, then, I suspect that our strength occurs when we turn to a hands-on approach, guided by those Friends “seasoned” or “gifted” in a particular aspect. The traditional Protestant service, with a lecture at its core, appears to be losing its effectiveness in today’s multimedia environment. Maybe our “worship-sharing” format (where everyone in the circle has an opportunity to speak personally about a given subject) holds more promise than we suppose. Maybe we also could be a little more conscious of the times and places the hands-on, and often one-on-one, transmission also occurs. From what I’ve seen, much more of this happens in both wings of the Society of Friends than we usually consider.

GETTING BEYOND LIKE OR DISLIKE

One of the secrets to living a richer life comes in learning to evaluate experiences beyond a simple like or dislike – especially on first encounter. So many of the delights of living are found in acquired tastes. Returning to a challenge for new insights. The critical examination and perspective.

So it’s been with the opera, so much classical music, visual art, beer and wine, even literature I’ve come to love. To say nothing of Holy Scripture. Or the places I’ve lived. To be honest, there are often stretches in a long hike I might admit I don’t like, especially if the insects are biting and the incline’s steep, no matter how much I’m enlivened by the entire outing.

Somewhere along the line, I’ve learned to distrust what comes easily. In living with a piece of art, you may realize fatal flaws behind the initial flash, or to your continuing delight you may find the revelations expanding.

Part of the transition comes in learning to see value in ambiguity and paradox, or to find riches in the shadings of gray beyond simple black and white. It’s not an argument for self-torture or meaninglessness, but rather a willingness to suspend disbelief long enough to consider many other dimensions.

Yes, I like pizza. But, as an illustration, I never would have discovered the joys of manicotti if I’d insisted on the familiar pie that one night.

At the moment, I’m cracking open the Bartok string quartets by means of repeated listening and finding such beauty beneath their outward gruffness. Any examples you care to add the list?

A NEARLY PERFECT NOVEL

Way back in my senior year of high school, I remember a moment when our English teacher invoked the dictum that all fiction requires conflict – and my immediate contrarian reaction blurted out, “No, it doesn’t!” My objections were gut-level rather than coolly reasoned and certainly wouldn’t have held up to the novels that were capturing my attention at the time – Brave New World, 1984, and Animal Farm. Yet seeded somewhere in my aesthetic, the low-key, nonviolent approach to a story lingers. Few of us, after all, are parties to a murder, which is a key component of so much fiction. And Kurt Vonnegut’s advice to take a nice character and inflict the worst possible calamities on the poor soul still offends my spiritual proclivities, never mind so many passages in the Bible. Yes, I’ll now admit that true character can be shaped and revealed in intense confrontations and struggles. That is, conflict.

Still, my own entries to date have focused on day-to-day realities drawn from my own observations – attempts to comprehend contemporary social interactions, even if they appear to be history by the time the words finally appear in public.

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In retrospect, my admiration of so much of Richard Brautigan’s output probably arises in the laid-back meandering of his hippie-era characters and their encounters. Think of Trout Fishing in America for starters.

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More recently, Nicholson Baker has emerged as my favorite embodiment of the nonviolent sensibility. You could argue that nothing happens in the first 50 pages of The Incredible Story of Nory, and yet the tension is already mounting. To construct a successful novel on a father’s bottle-feeding session of an infant (Room Temperature) or a short escalator ride (The Mezzanine) is artistically courageous. Book of Matches, meanwhile, takes off on the simple premise of sitting by a fire in the predawn hours of deep winter – it could almost be blogging.

His latest volume, Traveling Sprinkler, pretty much slipped under the radar, yet impresses me as a nearly perfect example of the no-major-conflict novel. His main character, the minor-league poet and anthologist Paul Chowder, faces nothing more challenging than the question of whether his ex-girlfriend will return to him as he muddles through middle age. Yet along the way, Baker weaves in ruminations about the American health system and public education, the advantages of rhyming in song lyrics in contrast to poems, aspects of recording technology, basics of bassoon performance, collectors’ perspectives on lawn sprinklers and related outdoors gear, experiences of Quaker worship, and some travel pointers for Portsmouth, New Hampshire. Billed as a sequel to The Anthologist, it stands well on its own as a rich and deeply personal tapestry. What could be better? Even without a slew of dead bodies?

TURNING THE TABLES

Something I ask among Friends, from time to time: What would you be if you weren’t Quaker? It’s an insightful exercise, unearthing answers that point to individual tastes in worship, spiritual practice, and friendships.

My answers have changed over the years – from Judaism to Zen or Unitarian to Mennonite (of the faster variety) or maybe even Eastern Orthodox (for the Greek dancing and music as well as the mysticism and discipline). I know strongly, too, what I would never be – and we’ll leave those unnamed. Look deeper, and you may see what is most precious to you at this point in your spiritual journey; perhaps it’s the richness of the story or tradition, the social witness in the face of injustice, the emotional response to music or even dance, the warm embrace within a disciplined community, the comfort of a timeless dimension, even a particular aesthetic. The fact is that we can be fed, in stretches, by practice with other faith bodies, especially through those periods where we find ourselves conflicted within the our own stream. We can learn, too, from their experiences and sometimes come away with something that enriches our own way.

The exercise can also help us greet visitors who come through our door, acknowledging that they, too, bring something to the service, even if it’s only for one morning. I see, too, how the question demonstrates the great variety of responses within our own circle, as we return to worship and work together.

DESPITE MY USUAL OBJECTIONS

I’ve previously posted on my distaste for art that cloyingly celebrates artists as geniuses. Too often, I simply find these to be self-pandering and incestuous, even before we get into the reality that many great artists are seriously defective humans, at least in their interpersonal relationships.

But I’ve found myself swept up in two music-related video encounters that prove the exception to the rule.

The first is Amazon’s 10-episode sweep of Mozart in the Jungle, which despite my initial misgivings of the heavy sex-and-drugs emphasis, moved on into an often surreal criticism of the classical music industry as well as a fantasy of its artistic and life-enhancing possibilities. Equally impressive, its increasingly engaging characters are refreshingly cast warts and all – knocking ’em off their pedestals despite their sycophant handlers. I’m anticipating a second season.

Likewise is Dustin Hoffman’s top-flight directorial debut, the 2012 movie Quartet, set in a retirement home for musicians on a lavish British country estate that is in financial peril. Here, the real drama pivots on issues of aging and relationships sustained or damaged over the decades more than the concert hall or opera house itself. Success, as we see, often comes at a high personal cost.

What I love about both entries is the way the stories can be extended to universal experience rather than setting the musicians apart as an Olympian class. Indeed, the charismatic young conductor of Mozart, Rodrigo, moves repeated to take music to the streets and working-class neighborhoods – his people and roots – with magical turns in the idiosyncratically constructed story.

Here’s to people, then, as they are, no matter their field. And to the down-to-earth insights and discoveries we share along the way.