Before my graduation from college, back in my social activist period, I wondered how American society could possible afford High Art while so many went hungry and homeless – domestically as well as internationally. Then I began to see everywhere a desire for expressiveness even in every ghetto – for that matter, ranging from ghetto blasters to Playboy. There were murals and blues bands. To say nothing of the infusion of professional sports, to which every poor youth, from the inner city to the mining company towns, seems to aspire. So opera and museums and other “Establishment” operations came to lose their exclusivity in my mind. Indeed, over the years I’ve heard that the real classical music lovers are the ones in the cheaper seats, the ones they can afford. Mankind, after all, has a need to reach to the higher realms of thought and the imagination of the spirit; anything less reduces our existence to nothing more than economics, impoverishing everyone in the society.
Look closely, and you’ll also see that in America, Art has become the state religion, no matter the level of state and federal funding exists. In this country, at least, there’s also been a long recognition of the fine arts as an adjunct to wealth, for whatever reasons. Many sense an abstract “goodness” in the products of art chamber music, art museums, Shakespeare festivals, opera, poetry, the “book” that so many people dream of writing even if the artist himself/herself remains (often with good reason!) somewhat suspect, a shady character. Perhaps that’s why these big institutions stand between us and the rest of ourselves, as artists and audiences. Something abstractly “good” even when they themselves admit they don’t know much about the field. Contrast that to the related state religions in America: collegiate and professional athletics, Hollywood movies, and rock concerts, wherein no one actually advocates any common wealth. (The High Priests are paid handsomely, after all.)
Art as the semi official State Religion of today? Or should that be entertainment and its host of celebrity worship? The stamp of approval. The aspiration.
Art as commodity, too. “How much did it sell for?” What was the box office?
At heart, all art is, primarily, either spiritual/religious or secular/amusement in intent and execution. Take Milton or Pepys. Today, the overwhelming materialism of our society reflects an insatiable hunger.
Even as starving artists we’re enmeshed in materialism, one way or another. It’s so easy to hold the artist up in some idealized light or the product itself as the object of worship, an idolatry, totally forgetting to turn to the Source of All. The worship of living genius, from Beethoven and the Romantic era on. Or the pretty faces of mostly Hollywood celebrity today.
As an editor on newspapers where nearly everyone was giving totally (many unpaid hours of overtime, etc.) in an attempt for excellence, I was always appalled by the charge of “elitism,” which comes to mean “give me mediocrity not the truth” or “mere pleasantry” from the same people who would not accept such standards in their professional football team or new automobile.
The shift in the meaning of “culture” from learning and aspiration to the mundane lowest common denominator of daily life. Culture, as in a petri dish of mold or germs, rather than a rare book library or new opera.
Still, if you want to comprehend the view from the top of the mountain, you need to climb it. And be warned: driving, if a road’s an option, loses a lot in the translation. From a religious point of view, at least, we can’t settle for anything less than the best in the end.
We’re well into the back-to-school swirl. Considering how many Friends teach for a living, it’s a wonder we don’t talk more about what Quakers used to call Sound Doctrine.
Not dogma, creed, doctrinaire, or even indoctrination, mind you. Doctrine, meaning teaching. The essentials for practicing our faith, just as certain skills are needed in mathematics or foreign language. Or, for that matter, for good cooking or carpentry or sewing.
It’s not just the children, either. Some messages arising in worship are basically teaching, and some are admittedly sounder than others, the latter including those that George Fox derided as mere “notions.” (Consider the Quaker who preached that Friends should not disturb the ground to obtain well water, until another spoke out during worship, “And Abraham digged a well,” citing Genesis 21:30 and apparently settling the matter.) Our own reading and inquiry, meanwhile, can be pretty much hit or miss. Who knows about other sources? Film, television, radio? And, as with all teaching, how strict should one be – and how flexible?
If we were passing a hat to collect slips of paper suggesting what should be included in our own “sound doctrine,” what would you write on yours? For that matter, how much would be a matter of content – and how much, process?
Sometime, perhaps, we’ll even have a session to hear our teachers talk a bit about their teaching – both content and method – and a continuing awareness of learning. Or maybe another, to consider all the ways we have learned from each other – and not just matters of faith, either. The progress of my compost bins, after all, is guided in part by eavesdropping on a few after-meeting conversations and their lessons of patience, humility, and renewal.
~*~
This has me wondering, as well, how we might extend a pursuit of “sound doctrine” into our secular circles. Economics, politics, education, even entertainment could all use a dose of what Friends used to call “close labor” – the effort of living with ever greater integrity. Any ideas?
For much of its history, the Society of Friends forbid the use of engraved gravestones, deeming them vain and superfluous. Even so, another custom emerged, the drafting of memorial minutes for Quakers whose lives might serve as an inspiration for others.
The result was quite different from either the typical obituary or eulogy, and many of them prove surprisingly candid, as genealogists discover. If a eulogy celebrates the person, the memorial minute focuses on the individual’s spiritual life and service, especially in the ways these play out in the world.
Often, the minute would be approved by the local Quaker Meeting and entered into its records. If the individual had been active at a wider level, the minute would also be forwarded to the Quarterly Meeting (a gathering of local meetings that comes together four times a year), where it would be shared and, in due practice, approved. If appropriate, this would be repeated at the larger Yearly Meeting level.
As an example of the practice, here is the nearly finished draft of the minute for one Friend. As a member of the committee that prepared this, I’d like to show the “long” version that includes more of her remarkable career, in contrast to the shortened versions that were approved by the circles of Quaker meetings.
Alanna’s minute was approved by Fresh Pond Monthly Meeting and endorsed by Dover Monthly Meeting, and then accepted by Salem Quarterly Meeting, before being included in the minutes of New England Yearly Meeting’s sessions last month.
Alanna and me early in our friendship.
ALANNA CONNORS
September 25, 1956 – February 2, 2013
From an early age, Alanna Connors discovered a need and a capacity to trust her own compass. She was a mathematician at a place in time where women were seldom found. When her high school math teacher flunked her for excellent work, another teacher told her: “You know he’s giving good grades to boys and not to you, because you’re a girl.” Recounting the story in later years, Alanna said, “I didn’t need that; I knew I could do the math.” She held true to her course.
Long before finding Quakers, Alanna lived the testimony of experiencing God in everyone. While most of us have tight circles of caring – our family, friends, coworkers – Alanna’s circles were as unbounded as a wave expanding to all of space. It seems no accident her profession became looking at objects distant in the universe: across the many communities of her life’s paths, she welcomed all beings. Living with her was a joy; her love for others was never abstract but a centered flame close to her and everyone she touched.
Alanna was born September 25, 1956, in Hong Kong to Richard and Sonia Mitchell Connors. Her mother, who herself had a degree in mathematics and studied with Jean Piaget at the Sorbonne in Paris, ultimately worked as a font designer. Richard learned to fly in his youth and became a pilot with Pan American Airways, stationed in Hong Kong. Through his delight in sailing, his five children all learned to sail. Alanna took the lead, becoming a competitive sailor in her time at the Massachusetts Institute of Technology.
Returning to the United States in 1963, Alanna’s family settled in Greenwich, Connecticut. Living with four siblings – one older, Cynthia, and three younger, Kathleen, Noirin, and Patrick – in environments not always centered on these children’s welfare, Alanna developed an immense capacity to listen and extend empathy. Imagination shone through her grade school writings; her elaborate, award-winning gingerbread houses; and family-staged dramas.
Alanna was irrepressibly fascinated by math and science. She thrilled to the elegance of mathematics in expressing, revealing, and predicting physical behaviors. For her, mathematical physics was inseparable from the playfulness, color, artistry, and imagination by which she produced it. Whether it was classroom notes, derivations on scratch paper or napkins, or formal solutions, her handwritten analyses were crafted in flourishing script, vivid with colored pencil illuminations, and playfully annotated with such characteristically inventive words as “whatsit.”
Alanna’s dorm room hosted a wide array of human spirits. Her hotplate, washstand, handmade teapot, and mismatched cups provided hearth and an excuse for tea and convivial warmth at all hours of the night.
She met fellow student Phillip A. Veatch while they were both organizing MIT’s first on-campus food cooperative. After a year of courtship, they exchanged private vows of marriage in 1978, on a basketball court in East Cambridge. Alanna was opposed to the state-sanctioned institution of marriage because of its historical role in the oppression of women.
Communal living, conceived around Alanna’s dorm room, continued into her committed life with Phil through group houses with shared vegetarian cooking. While in Maryland during her doctoral years, they asked all prospective housemates: “Can you have: 1) too much garlic; 2) too much chocolate?” A no answer on both questions was mandatory for joining the group house.
With one housemate, Alanna went “church shopping.” While appreciating the wide span of worship experiences, Alanna gravitated to the Religious Society of Friends in 1982 in Adelphi, Maryland, dragging along her then-reluctant partner. A deep commitment to the Quaker principles of simplicity, peace, integrity, and justice soon enriched both of their lives. They continued at Dover Monthly Meeting in New Hampshire and finally settled at Fresh Pond Monthly Meeting in Cambridge, Massachusetts, in 1998.
Wanting to understand stars, she became a groundbreaker in charting the sky of X-ray sources. Being of a mind to “like thinking we are all professional visionaries,” Alanna’s deep searches into the distant sky uncovered new observations and questions. After earning her doctorate at the University of Maryland, Alanna made significant contributions to the Compton Gamma Ray Observatory as a research scientist at the Space Science Center at the University of New Hampshire. She introduced astrophysics to Bayesian methods of statistics, which start from an assumption that knowledge about a problem is always incomplete. Applying this rigorous data analysis to X-ray and gamma-ray astrophysics, she provided a foundation for statistical methods generally unknown to astronomers in the early 1990s.
As a banjo player, she encouraged use of the Rise Up Singing songbook, learning by heart its song “Julian of Norwich.” Original lyrics and tunes came to her, either fully formed or developing through writing. Alanna’s spirit still comes to us through the texts and music of the dozen songs she set down in composition.
Despite being an intense introvert, she harbored a lifelong belief in the importance of community-building. She cofounded an astrophysics statistical working group at the Harvard Smithsonian Center for Astrophysics. As a senior scientist, she was known for her support of young graduate students. She founded a singing group at Dover Meeting, and while living in Arlington, Massachusetts, enjoyed singing with Nick Page’s Mystic Chorale Singers. After the birth of her son, Roy, in 1999, she worked with other parents to reform special education in the Arlington public schools. She volunteered regularly at New England Yearly Meeting annual sessions working both in child care and the bookstore. She regularly attended the Women’s Group at Fresh Pond Meeting, where she spoke regularly about her concerns in raising her gifted son.
Alanna envisioned and encouraged public science education. She taught astrophysics at Wellesley College as a visiting professor, participated in university physics instruction at UNH and UMD, contributed to public education in science through projects at the Christa McAuliffe Planetarium in Concord New Hampshire, c0-organized family science days at her son’s elementary school, and encouraged exploratory science learning and teaching through many other avenues. She had an abiding interest in the history of physics and astronomy from its ancient origins, in welcoming women’s participation in physics, and in celebrating stories of diverse contributors to science.
Alanna was first diagnosed with breast cancer in 1995. She lived with the disease for 18 years. Characteristically, through its recurrences and treatment, she refused to be defined by the disease and conceived her son, Roy, born in March 1999. To her, the illness was but a single strand of her life. When Roy was 4, her disease recurred, and she took him with her to treatments, where he found the hospital’s high-energy accelerator intensely interesting. Whatever life brought her, she lived with it; she saw illness as no excuse to build walls. When her disease recurred for the last time, in an advanced form, Phil asked if she wanted to go on a special vacation. She did not, preferring to live in her callings.
At Dover Meeting, 1988-1998, she rotated through nearly every committee but also stayed long on Buildings and Grounds. During the first Persian Gulf War, Dover Friends called on her to write a compelling minute explaining the Meeting’s opposition to the invasion of Iraq and Kuwait. Phil and Alanna were lifelong advocates of same-sex marriage. When they decided for Roy’s sake to get legally married, they would not seek marriage under the care of Dover, as that meeting had not yet completed its process of hosting marriages for same gender (it has since done so).
During her time at Fresh Pond, her participation in committee work was limited by parenting and the recurrences and treatments of breast cancer. She was, however, a quiet and regular presence at Meeting for Business and an infrequent but powerful minister during Meeting for Worship, where her ministry was often structured around song.
Just as she knew not to take to heart a teacher’s censure that could have devastated a young mathematician, Alanna maintained integrity without ceding herself, her work, or others to be diminished. Mathematics was one route by which she independently investigated, questioned, and confirmed the truth for herself without relying on the claims of teachers and other external authorities. She stood up for discovering and expressing the full potential of one’s mind and heart, inspiring those around her to undertake aspirations and risks of which they did not suppose themselves to be capable. She knew greater being lies imminent within us all. Whether it was the rights of any couple to publicly live their committed love or a child’s mind emerging along ways and curiosities differing from the school norm, Alanna honored and worked for the fuller life she knew to be there.
Alanna’s spirit lives with us and continues to teach us. We remember her implacable but gentle striving to see the truth and to tell it. The women of Fresh Pond recall Alanna’s intense, powerful mothering, against all odds. Throughout her life she resisted the limits and distortions that social norms can impose on our vision of others. Knowing that a prism takes a beam of light and separates it into many separate parts, Alanna lived her life striving to bring the many separate parts of our world together into one shining beam.
Her memorial service was March 2, 2013, in the Wellesley Friends meetinghouse under the care of Fresh Pond Meeting. She was 56.
So here I am, looking at a catalogue of “every Sunday bulletin subscription service and other ministry resources.” You’d be surprised by some of the products addressed to a Quaker meetinghouse, and I’m still wondering why church furniture has to be so uniformly ugly. This one, however, catches my imagination.
If you’ve ever been part of a congregation that has ushers, you likely remember how they hand out a leaflet while leading you to a pew. The folded paper would have a colorful image on the front and a meditative reflection on the back. Inside, mimeographed back in the days I remember, was the order of service and an array of announcements. I have to say that the graphics have improved in recent years, and I rather like the format that opens into three leaves, rather than two. For a moment, I consider this as an alternative to our announcements period, at least until I realize that someone would have to type and print them. Still, the thought of ushers revives my meeting’s concern for having greeters at the door.
As I look over the samples, however, I must admit how foreign most of them are to our experience. The one with a large American flag and a kneeling soldier over the words, Lord Jesus, is especially troubling. Others seem superficial with their platitudes or cliché. Maybe there would be shock value in some, with their communion cup and bread or photos of country church spires. One set proclaiming nature’s splendor comes close, if it weren’t for the cutesy texts, while the set I find most acceptable is aimed at black congregations – which isn’t quite us, either. Not with all our blue eyes and master’s and doctorate degrees.
I guess if we ever have a need of weekly bulletins, our best option would be to feature work by our resident artists – Brown, Carolyn, Connie, Edi, Gail, Jane … and, of course, the children. Now that would be inspiring.
You have to wonder what makes some voices so distinctive. Maybe it’s what makes a master. They way a few notes instantly separate Mozart from Haydn or announce Beethoven. A few strokes, a Rembrandt from Vermeer. Any number of writings.
I think of particular musicians, too. The conducting of Max Rudolf, for certain.
The way God claims to know each of us by our voice.
One of the most revolutionary concepts the Society of Friends has upheld is an understanding of “church” as a body of believers – not as the building (“the Methodist Church” beside the river) or the organization (“Presbyterian” or “Congregational”) or a hierarchy (“the Vatican” or even a nearby bishop I once heard quoted as saying, “I am the church.”) This sense of a gathering of the saints is the reason ours is a “meeting” of the church – of the believers – and why we gather in a meetinghouse, rather than calling the building itself the church. For that matter, early Friends typically referred to the gathering place of other denominations as a “steeplehouse,” thus emphasizing a distinction between the building and its users.
Keep your eyes and ears open, though, and you’ll observe the inevitable turns that try to fit us into those other concepts. Calling us, for instance, “the meetinghouse people” or our organization the Dover Friends Meetinghouse, rather than Meeting. While there is something quaint about referring to a “Quaker Church” down the road, it misses the point entirely. For us, a church does not burn to the ground – its martyrs may burn at the stake or we may burn with a passionate cause, but the church itself will be found everywhere, with many different individuals, and at odd moments. In fact, in this understanding, “church” even becomes a verb – something that can happen on a street corner or a field or our workplace as easily as in our historic meetinghouse. As I remember one couple saying, “We were unchurched and then we discovered Quakers.”
By extension, the Society of Friends was envisioned as being a people of God, modeled loosely on the Jewish people, with much of the teaching and practice coming down at home through generations of families. Whatever shortcomings Quakers have experienced in instilling the continued practice in their children, we remain a people of faith – one chosen freely, and experienced both personally and together. We meet, indeed, in many ways.
So here we are. Who would have thought we’d be attending kids’ soccer and rugby matches? Not us!
Or dealing with declining parents. Your mother’s dementia must be difficult. You mention that she still remembers people and is in a wheelchair, which makes me wonder if she’s afflicted with Alzheimer’s or something different. My wife and the girls talk fondly of Grandpa Marion and how his Alzheimer’s brought out a sweetness in him, while another, with episodes in the past years, turns mean and paranoid. Parkinson’s is rough, too, with its long decline; I lost a dear Mennonite mentor last January, in Virginia, and one of my best friends here is in the early stages – so far, controlled by medication, when they get it right.
Galapagos? My elder girl will be very envious. At age 11, she went on a big Darwin kick, a passion that has never abated. A few years ago, we went down to the Boston Museum of Science for a special exhibit they had, and it was quite impressive. In all of the historical debate over his insights, I’m surprised we don’t hear more about the religious roots of his work – most of his encouragement and support seemed to come from clergymen. Me, I’m quite fond of his later affection with earthworms. Maybe it has to do with my monster composting.
Now I still want to hear how you distinguish between mystery and magic. I have a few ideas, but I doubt they’re as expansive or insightful as yours.
In the meantime, I’m hoping to get back to poetry by early fall. Why can’t I stick to just one kind of writing? Or be somehow easily identifiable? A good friend’s son, who is a successful serious novelist, seems to have the same problem. He, too, wants every book to be unique, rather than a continuation of or variation on his others.
Gotta run … time to commute, again. And tomorrow, another birthday. How can that be?
I’ve heard it said at both ends of the Society of Friends that it takes three committed families to plant a new Meeting. So even with a pastor, a healthy mix of talents is required. This is probably true of other congregations as well, but I’ll continue to use “meeting” here because I think much more is involved than just seeing each other on Sunday morning.
In envisioning an ideal Meeting, let me ask if having six committed families or if having sixty not-so-committed members would be preferable. That is, a smaller group that is highly responsive to each other in their daily activities, or a larger, more loosely knit group that is more widespread through the surrounding community. I’d say there are pros and cons both ways.
The question becomes less abstract when we consider our own expectations of our local family of faith. First, what do you require from a faith community, and then how willing you are to work toward achieving that? Second, how do your personal expectations and participation differ from others in that faith circle? And third, considering the future of the Meeting, what would you hope for? (These, by the way, might be good queries for the annual State of Society Report answers.)
Planting a new Meeting is, of course, only a start. Nurturing it is another matter. My guess is that three families form the minimum requirement because of the range of vision they engender and can pursue together – a microcosm of what we already have here where I worship.
A while back, while reading a selection of letters by the itinerant Quaker minister Elias Hicks (1748-1830), I was impressed by the length and quality of some of the individual correspondence. These were pieces that could have been published essays, yet were addressed to a specific individual – pieces, I should add, from a farmer by trade.
I’m left wondering about the amount of time some Friends (and others, of course) spent daily or weekly in reading and writing as well as reflecting on the issues at hand.
Don’t tell me it was a slower era or that they had more time to employ – labor was more demanding and often tedious, after all. I think something else is at play here.
If I speak of pastoral Friends, it’s often because I often see there some attempts to respond to problems we, too, face. There are ways their side has adapted from broader society, just as we have, in our own manner. We typically share periods of open worship, though theirs are admittedly much shorter and often filled with prayer requests. We share some common difficulties, starting with the “herding cats” problem or the attempt to transport a hundred frogs in a wheelbarrow; at least we don’t have to go through the trials of hiring or firing a pastor. But there are times, admittedly, when I wish we had someone who could devote more full attention to the demands of our Meeting.
Visiting among pastoral Friends can be challenging, as well as rewarding. There are often differences in language and understanding – same-gender marriage being one. Sometimes we can see ways we fail to reach out into the wider community; I recall one minister telling of making a pastoral call here in New England, where he entered the kitchen of one of his parishioners to find the man seated under a bare light bulb, wearing an undershirt, smoking, and drinking a can of beer. “I go because it’s the neighborhood church,” the pastor was told, as if we should be so inviting. Sometimes it’s the insights from our Puente connection, and the life of Cuban Friends as a community of faith. These encounters certainly help me look at Dover Meeting from fresh perspectives.
Some of the most interesting dialogue among Friends has been happening in the journal, Quaker Religious Thought, which is found in our Meeting library. It’s not just that we share a common root, but also that we face a common future that fascinates me. Often, our experience has more in common than we might care to admit. Sometimes there’s even strength in numbers.
Jnana's Red Barn 