Tag: Spirituality

ALL IN THE HOLY FAMILY

~ Jnana Hodson ~ 3 Comments

This was written for a Quaker audience, but I suspect it’s applicable to many other communities of faith. Translate it to your own spiritual circle (or beyond) and let me know how it fits.

~*~

Maybe today we would see it as the “extended meeting,” along the lines of an extended family. In earlier times, a few large families could fill a typical meetinghouse. The idea of being part of a Quaker Meeting without one’s spouse – much less grandparents, aunts and uncles, or an array of cousins – was as unthinkable as, well, divorce.

Today, however, Friends who come to worship as couples or families are the exception, rather than the norm, at least in our end of the Quaker spectrum. And that doesn’t begin to take into account the prevalence of singles in American society.

This points to a number of shortcomings among Friends. Foremost, the admission that our form of open worship – contrary to what the original Friends envisioned – does not speak to everyone. (In fairness, we might admit that our “unprogrammed worship” emerged as the “retired meeting,” for those who had received the Truth in those big public preaching sessions where all the quaking and weeping broke out.) Then there’s the recognition that the People of God concept, where faith would be handed down within families, has simply broken down, not that it was ever all that stable. Maybe we’re not even as friendly, welcoming, or fun to be with as we’d like to think.

I’m not proposing that we drag everyone, however reluctantly, into Meeting for Worship or for business. But I do think we need to recognize ways the rest of our families are, however indirectly, part of the Meeting. There may be means to more meaningfully engage them, apart from our worship. What would they find inviting? What would they find nurturing or challenging? What would they find relevant?

I’m open to suggestion – and reflection.

RETURNING TO THE SCENE

~ Jnana Hodson ~ 1 Comment

Just pondering all the people who’ve come through the meetinghouse doors in the three decades I’ve been here. Some have moved on to other parts of the country. Others have become committed parts of the fellowship. But suppose the remainder might eventually come back?

In my own life, too: how many would I greet joyously, with curiosity about how their lives have since progressed? How many others would I curse, or at least address perfunctorily? And how many would feel the same toward me?

GUERRILLA CHRISTMAS

~ Jnana Hodson ~ 3 Comments

No other time of the year opposes our testament of simplicity as much as the Holiday Season. Here widespread expectations of generosity and excess counter our Quaker discipline of frugality and moderation. The situation becomes especially complicated for individuals like me who find themselves lacking in gift-giving savvy.

Even when Friends formed a sizeable community, they found standing apart from the surrounding society on these activities became impossible over time. Quakers eventually yielded to giving the children an orange or two the day after “the day the world calls Christmas.” We can see similar struggles among Jews regarding Chanukah, where its essential message from 1st and 2nd Maccabbees – to withstand pagan demands, no matter the cost – instead begins to mirror the activities of the general populace. Add to it our mixed families, coming from many different traditions, and any distinctive witness falls by the wayside. In my case, having a wife with a German mother, I’ve learned just how much compromise is required in these decisions.

Actually, she’s taught me a lot about ways to wage a Guerrilla Christmas. Yes, there’s the battle with consumerism, but most of us – and most of the people we know – don’t need more “things.” We have enough clutter already, thank you. So preference is given to gifts that can be used up – food or tickets to an upcoming cultural event or a promised action on behalf of the recipient. Whenever possible, small local enterprises are favored over “big box” retailers. Some of you know about our family tradition of making gingerbread houses, a bit of silliness that accompanies our observation of Advent. As for Advent itself, when you remember that the Twelve Days of Christmas begin the day the advertising ends, you’re liberated to enjoy a less frenetic round of being with those you love.

It’s not what earlier Quakers would have expected from us, but it’s still a witness. Maybe it’s also a way for us to expand our understanding of simplicity and joyfulness, too.

So here’s to the First Day of Christmas. Remember, the season runs all the way to January 6, so enjoy.

TEACHING OR PREACHING

~ Jnana Hodson ~ 2 Comments

One of the criticisms that Evangelical Friends level at quietist Meetings like ours is that we are short on teaching. “Silent worship, for those who are well-instructed in divine truth, has real benefits,” they write, before cautioning: “upon those who have neither read the Bible nor hear it expounded the effect may be very different.” The passage I quote continues: “As a result, the Friends Church became victim to a group of erroneous teachers, among whom Elias Hicks was most prominent.” The section also points to some very deep misunderstandings among Friends, including Job Scott’s decision to remain silent in sessions called on his behalf during his traveling ministry; he sensed too many people had come with “itchy ears” primed for novelty rather than an open heart.

Ideally, vocal ministry arises as a prophetic voice, as William Taber describes in his Pendle Hill pamphlet, The Prophetic Stream. From this perspective, pastoral sermons can be criticized as arising too much as a matter of teaching and too little as an outpouring of the Holy Spirit.

Walter Wangerin Jr.’s novel, Miz Lil and the Chronicles of Grace, also addresses this, though from a different perspective. There, the young Lutheran pastor realizes that in greeting parishioners after the service, he cannot tell whether one woman is telling him he offered good teaching or good preaching on any given morning. One Sunday, however, it becomes quite clear she has been making a distinction: “’Pastor?’ All at once, Miz Lillian Leander. She took my hand and we exchanged a handshake, and I let go, but she did not. … Her voice was both soft and civil. It was the sweetness that pierced me. I think its tones reached me alone, so that it produced a casement of silence around us … there was Miz Lil, gazing up at me. There was her shrewd eye, soft and sorry.

“’You preached today,’ she said, and I thought of our past conversation. ‘God was in this place,’ she said, keeping my hand in hers. I almost smiled for pride at the compliment. But Miz Lil said, ‘He was not smiling.’ Neither was she. Nor would she let me go. … The old woman spoke in velvet and severity, and I began to be afraid.” Then she gently rebukes her pastor for unintentional consequences, after he has prided himself for being frugal by cutting off the water to an outdoor faucet.

“’God was in your preaching,’ she whispered. “Did you hear him, Pastor? It was powerful. Powerful. You preach a mightier stroke than you know. Oh, God was bending his black brow down on our little church today, and yesterday, and many a day before. Watching. ‘Cause brother Jesus – he was in that child Marie, begging a drink of water from my pastor.”

I love the way that passage illustrates how the prophetic voice flowing through an individual can be larger than its vessel. “Did you hear him, Pastor?” I love, too, the way it illustrates an elder laboring with a minister: “Miz Lillian Leander fell silent then. But she did not smile. And she would not let me go. For a lifetime, for a Sunday and a season the woman remained immovable. She held my hand in a steadfast grip, and she did not let it go.”

ENGAGING THE POWERS AND PRINCIPALITIES

~ Jnana Hodson ~ 8 Comments

Like it or not, practicing an art means wrestling with power, including, in St. Paul’s phrase, the “powers and principalities.” Powers of destruction, on one hand, and sustenance, on the other. Destruction that can, as we’ve seen too many times, include the artist. Hence, the fascination with Faust. With madness. Alcoholism. And on. Self-absorption and inflated self-importance rather than humble service.

We hazard much, often without the slightest awareness of the risks afoot. For the Christian, these involve Satan’s dominion over “the world,” which includes the realm of the arts; in Asian teachings, we can turn to the traps of Maya, that spider web of worldly attraction and deadly illusion. Either way, cause to be wary. Need for disciplined faith. Yes, let’s introduce something we’ll call Satan, just to thicken the drama.

Which raises an ancient point of conflict for a Christian artist: I’m not at all sure art is a proper activity for a Quaker. Through much of Friends’ history, most of the arts were considered superfluous and dishonest engagements taking our attention away from true worship. “We Quakers only read true things” is the way one expressed it while returning an unread novel to a neighbor.

Yes, “we Quakers read only true things,” or used to. The exclusion of not just fiction but theater and paintings and sports as distractions from worship. Traps of the flesh?

And yet: discipline is essential in spiritual growth. Self-discipline, route to true freedom. And where is the mind without imagination? I continue to read and write fiction and poetry. I love symphonies, string quartets, and opera. I’m a baritone or occasional tenor in four-part a cappella singing. When I practice my art, I am fed by this love/compulsion/infusion.

So we’re back to the ways and spirit in which we engage the powers and principalities, and the ways we order our lives.

A LITTLE HOLY CONFESSION

~ Jnana Hodson ~ Leave a comment

Coming, as most of us modern Quakers do, from other faith traditions, it’s fair to ask ourselves just what we carry with us into the Quaker circle.

My own family, for instance, was quite active in the Evangelical United Brethren denomination, now merged into the United Methodists. Despite the many Sunday mornings spent listening to quarter-hour sermons, however, I find myself remembering very little. There was one telling us not to waste time (because time was a gift from God), another about our bodies being temples that should not be abused by smoking or drinking, another about non-conformity as a Protestant duty (this back in the gray-flannel ‘50s!), as well as the annual money sermon, reduced to a plea for financial support. Surprisingly, I recall no Bible stories. The senior pastor, a quiet and bookish man, quoted many volumes along the way, yet my sense is that he was likely much more effective in his hospital visits and pastoral counsel than he was in the pulpit. The youth pastor, meanwhile, taught me more about organizing and managing successful political campaigns and establishments than about matters of the Holy Spirit.

More influential, I suspect, were the short trailside vespers of our Scout troop. One boy, a preacher’s kid, even spoke of the church being the people, along the lines of the Quaker argument I’ve previously presented. And then there was the twilight circle of rowboats and candles when we camped at Lake Vesuvius – that awe of the stilling day and waters reflecting something of our current worship.

It all seems so long ago, and so far back. Yet a few turns later, emerging from a yoga ashram, I encountered a circle of Friends who began opening the Scriptures to me, and then a few Mennonites who restored the hymn legacy, and something from that past took shape, in a new way. Maybe the last laugh, though, belongs to those EUB officials of my youth who tried to steer me into their ministry – and a faith I soon rejected fully. After all, it opened the way that landed me into free Gospel ministry here.

NO CAUSE REPORTED

~ Jnana Hodson ~ 2 Comments

None of the accounts mention it, though as I find in online searching, none of them had an actual obituary, either. But within the span of a year, three special acquaintances – all in their prime – had died of what appears to be suicide if you read between the lines of the news releases.

One was my best friend ever of my adult years, until our lives turned in much different yet somehow parallel directions. The second, a high school classmate of deep intellect – a shared rarity where we were in that troubled period. And the third, someone who stayed a week with us before returning to some truly horrific visions in the realms of international policy.

All three were remarkable and important individuals.

Anais Nin once posited that each of us has a demon to battle, and my response remains, “Only one?” On another level, I wonder about those individuals who have never felt the despair that prompts suicide.

I suspect this is one of those areas of our spiritual quest and practice we rarely discuss. Where could we even begin? How can we possibly define life fully, much less death? We can speculate, of course. Yet the darkness and accompanying numbness are, for me, inarticulate as the void described in Genesis 1:1.

There are no answers, in the end. Only the dawning of Light, when we can greet it.

THE RELIGIOUS TWIST

~ Jnana Hodson ~ Leave a comment

While my personal struggle bobbled between practicality and art for its own sake, the yoga and Quaker teachings introduced new tensions. Consider:

Creativity? No, God creates. Man discovers. Man cultivates and brings culture and learning, nurtures, softens, establishes coherence. This is the difference between the artist who submits to a greater power and the one who tries to use it for his own ends. The first desires to serve God, by whatever name or description; the second, his or her own ego.

Which leads to: Problems of the ego. Gertie Stein: Every writer wants to be told how good he is, how good he is, how good he is. Insecurities!

Yet in yoga, all for God: the sacrifice, the labor gifted to generate good karma. (As if your boss is another deity, rather than bottom-line motivated and conscious. Here’s a letter of commendation plus your pink slip.)

Early church father Tertullian warned, in De Spectaculis, Latin circa 200 C.E. Essentially: “The Author of truth loves no falsehood: all that is feigned is adultery in His sight. The man who counterfeits voice, sex or age, who makes a show of false love, anger, sighs and tears He will not approve, for He condemns all hypocrisy. . . . Why should it be lawful to see what it is a crime to do?” (Translation by Kenneth Morse).

These are hard charges, along with the seduction of “preaching for sin,” as George Fox warned.

So to examine the multiplicity of personality / goals / desires. Just who am I? Who are you? Empathy. Anger. Bliss. All the rest.

Honesty. Our dark sides. Do we really express our weakest aspect in our art? (In vocal ministry, how often the message comes from that area of our current conflict!)

Versus becoming so rarified we lose all sense of joy and delight. The danger of Plainness or strictness, that it suffocates personality, makes us so humbled we cannot move forward in the Holy Spirit to perform bold action. Crushes or stifles the imagination.

So how do we make a living without violating our beliefs? (Military-industrial extensive penetration of all facets of American society: not even the universities immune.)

Or how do you practice your art to the fullest, without undue restraint, while still being faithful?

 

ACKNOWLEDGING TWO WORLDS

~ Jnana Hodson ~ Leave a comment

So what have our children learned, as far as religion goes? What seeds have we planted? Actually, I’m thinking of this not so much as a curriculum matter for the Religious Education committee or as a reflection for parents but rather as a consideration of what’s happened in American society in general – the kind of place where soccer practice is now seen as more valuable (“value enabling”) than Sunday School. Or where a child may develop an aversion to being viewed, in any way, as a “Miss Goody Two-Shoes.”

My thoughts leap ahead to the tension many of us feel in the workplace. As Michael Lerner writes in The Left Hand of God, it’s the conflict of values between our dog-eat-dog competitive economy and those we hold dear and sacred. Fundamentalists, at least, attempt to resolve it by separating the two worlds, but at what cost? Children, of course, pick up on this, tuning out what they see as useless to their survival. And that includes what they observe at home. (Should we note the popularity of so-called “reality TV” – as manifested in The Survivor?) The Amish and other old orders attempt to hold the values of workplace, home, and faith in one sphere, but we can easily imagine the difficulty that, too, presents.

Obviously, I’m not going to resolve any of this in the next few sentences. Without the music of hymns and praise songs, the pageantry of robes, processions, lighting of altar candles, and communion, or the attentive consideration to set prayers and sermons, what do we give our children to cling to? (In the old days, did the plain clothing and “thee/thou” speech offer some refuge or rooting?) Or what invitation do we extend to those “voted off the island”? What I am going to suggest is that the answer is not found so much in any catechism or ceremony as in the way we treat our smallest members, our moments of laboring together, and, yes, the repeated ritual of a certain casserole on youth retreats and its reception.