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For some of us it takes quite a while to figure out why we do what we do, or to become clear on what we ought to be doing. I started blogging more than 5 years ago, and it has taken until today to come up with a model that captures how I moderate comments on my blog.
My husband Doug is a journalism professor and a passionate defender of freedom of speech, and I have misunderstood the concept all these years to mean that I had an ethical obligation to allow commenters to have free reign (within reason) on my blog. However, Doug helped me understand that freedom of speech is really for newspapers to be free from government interference. Newspapers themselves are quite free to fact check and edit anything that appears in their pages, and they certainly have the right to edit the “letters to the editor” section, which is the closest parallel to the comments on a blog.
Grasping the idea that comments on a blog are more like the “letters to the editor” section than articles in a newspaper, I had my great “Eureka!” moment: Rather than defining my goal as to intervene as little as possible, my goal can be to ensure that the conversation sheds Light on the matter that has brought us together (virtually). I usually write blog posts driven by hunger for particular knowledge or spiritual deepening in a specific area. I can moderate comments as if I were clerking a called business meeting about the topic I feel the need to explore with your participation.
The following two Advices and Queries from Britain Yearly Meeting seem particularly close to my understanding blogging, comments, and how to moderate conversations:
5. Take time to learn about other people’s experiences of the Light. Remember the importance of the Bible, the writings of Friends and all writings which reveal the ways of God. As you learn from others, can you in turn give freely from what you have gained? While respecting the experiences and opinions of others, do not be afraid to say what you have found and what you value. Appreciate that doubt and questioning can also lead to spiritual growth and to a greater awareness of the Light that is in us all.
15. Do you take part as often as you can in meetings for church affairs? Are you familiar enough with our church government to contribute to its disciplined processes? Do you consider difficult questions with an informed mind as well as a generous and loving spirit? Are you prepared to let your insights and personal wishes take their place alongside those of others or be set aside as the meeting seeks the right way forward? If you cannot attend, uphold the meeting prayerfully.
I intend to be as generous and loving as possible. I confess that I do like to stick to a line of inquiry, and if it seems like a comment is a distraction, I may try to steer it back on track. If I think comments are inflammatory or divisive, I will probably intervene, see my previous blog post, Rules of Verbal Engagement, for details. I will also edit if a commenter seems to be putting her- or himself at risk, or making others vulnerable. As in a Quaker business meeting, I encourage commenters to address their somments to the clerk, not participants in the conversation. Rules for their own sake have never interested me much, so I can easily promise to use as light and loving a touch as I know how to do.
Query for prayerful consideration: What are the qualities of good conversations on a blog? How can a moderator facilitate good conversations?
The Nobel Peace Prize is awarded on December 10 every year, and it’s an event I always pay attention to. Sometimes the choice of award winner leaves me scratching my head, but more often, the winner’s story is an affirmation of the possibility of reconciliation and peaceful resolution of strife. The award in 1947 is especially meaningful to me – that was the year the American Friends Service Committee and British Friends Service Council were recognized for their work among German civilians after “World War II” ended. These “enemies” were struggling to survive in their societies from which wealth had been extracted to fund Hitler’s war, and their cities were bombed and burned by the Allies. Friends worked with them to rebuild their homes, infrastructure, and industry. Also, Friends were committed to “humanize” Germans in the eyes of the world, and to ensure that Germans would not be thought of as “enemy” and “other”. The Nobel Committee rightly acknowledged that these actions build peace.
This is one of the stories that, for me, goes to the heart of what Quakerism is about. Every person is a beloved child of God, and God isn’t going to take one beloved child’s side against another. If there are “sides” at all, it’s because we’ve failed at loving each other the way we’re supposed to. If we do God’s will, we’ll reconcile and find out how to live peacefully together.
In similar fashion, when we discern God’s will for our Quaker Meeting on some issue or other, we should expect of ourselves that we resist the temptation to take sides on an issue, or to attribute bad motives to each other. We should assume that if there are “sides” in a discussion, that is a fairly good indication that the Meeting has not yet arrived at God’s will. It is also a fairly safe assumption that neither “side” reflects God’s will for the Meeting. God’s will is to be found where there is unity (not that reaching unity is a guarantee that the group has discerned God’s will).
So, how do we operationalize this theology? What are the characteristics of a conversation that follows this ideal?
1. Refrain from characterizing other Friends’ positions or attributing motives. (Examples of phrases to avoid: “Those who want restrictions on sex offenders’ participation are afraid and irrational.” “Those who welcome a sex offender without restrictions don’t care about the wellbeing of my children.”) 2. Refrain from claiming your position is morally superior. (Examples of phrases to avoid: “I want the sex offender to attend without restrictions, because that is inclusive, and Quakers are inclusive.” “Quakers care for those who are vulnerable, so there must be restrictions on the sex offender’s participation.”) 3. Avoid personalizing. (Examples of phrases to avoid: “I have become convinced that it is safe for him to attend without restrictions. If you trust me, you will follow my advice.” “If you let him attend without restrictions, you’ve just said you don’t care about (named) survivor of sexual assault.”) 4. Refrain from making threats. (Examples of phrases to avoid: “Inclusion is so important to me that if he can’t attend without restrictions, I will leave the Meeting.” “If the sex offender attends without any restrictions, I will leave the Meeting.) 5. Avoid weighing some people as more important than others. Examples of phrases to avoid: “If survivors of sexual assault don’t feel safe worshiping with a sex offender and decide to leave – well, that’s their choice. Let them go.” “I wish the sex offender would just go away.” And here are some thoughs about how the clerk or participating Friend might respond if those kinds of statements are made: 1. We are all on the same side – God’s side. Let us unite in seeking the best way forward for the Meeting. 2. All of us support inclusion and care for the vulnerable. We may have different ideas of what exactly that looks like in this situation. Let us seek answers together. 3. I know we all care deeply about the people in this situation. However, we are drafting a minute – not with us or these individuals in mind – but a minute that could be used when none of us is present. Can we take a few moments to expand our considerations to go beyond those of us in the room and the people we care about here? 4. We do our best in discerning God’s will when we can operate in trust, without fear. Let us go into silent worship, and remind ourselves of God’s ability to care for all of us. Let us continue our discernment at our next meeting. 5. Let us trust that God can provide a way forward that meets everyone’s needs, even if we may be called upon to give something up for the sake of the community we love. There is a solution that encompasses all of us and we can’t settle for a solution that would mean someone has to leave.Query for prayerful consideration: What verbal practices do you propose to help build peace in our Meetings, especially in matters where emotions can run very high?
Friends tend to say that although we don’t practice the sacraments outwardly, we do practice them inwardly or spiritually. Hence we can talk about communion as an experience of unity with God or with other worshipers. Spiritually, we might call it baptism every time we dedicate our lives to God or when we are called to speak in Meeting and are filled with the Holy Spirit speaking through us.
Quakers tend to keep our discussion to the two Protestant sacraments, but there are of course five additional sacraments practised by Roman Catholics: confirmation, confession, marriage, holy orders, and the anointing of the sick. Most Christians agree that the sacraments, whether 2, 4, 5 or 7 in number, are things that Jesus told his followers to do, outwardly or inwardly, whether or not we agree what exactly the spiritual reality is intended to be.
So… what about foot washing?
Jesus’ act of washing his disciples’ feet is described in John 13:1-17. The disciple Simon Peter initially doesn’t want Jesus to wash his feet, but Jesus replies, “Unless I wash you, you have no part of me”. After washing everyone’s feet (including Judas’) Jesus says, “Now that I, your Lord and Teacher, have washed your feet, you also should wash one another’s feet. I have set you an example that you should do as I have done for you. I tell you the truth, no servant is greater than his master, nor is a messenger greater than the one who sent him. Now that you know these things, you will be blessed if you do them.” The words that he uses after washing his disciples’ feet are very similar to the words Jesus used after sharing a cup of wine and breaking some bread with his disciples.
When theologians try to explain why foot washing shouldn’t be a sacrament, they variously claim that Jesus uses “as” in this passage, not “like”, or that this passage doesn’t contain words that are evocative of covenant but that the wine/bread and baptism passages do. However, linguistic analyses aren’t terribly persuasive to this Quaker. My method of Biblical interpretation involves asking the ultimate source of authority, “the spirit that gave forth the scriptures” in George Fox’s words, and then asking my Friends to help with my discernment.
I was fortunate to spend some time in 1993 in community with people from the Church of the Brethren, where they practice foot washing at Easter every year. Brethren and Mennonites not only practice foot washing before sharing communion (they call it Love Feast), but also require their members to be reconciled with God and with their community members before participating in foot washing. The theology is of servanthood and humility: all Christians are expected to serve others and be willing to humble themselves.
I’m not sure how reconciliation came to be a condition for participating in foot washing. Perhaps because reconciliation may require us to be willing to humble ourselves, either by asking forgiveness or by letting go of “righteous anger”? Or maybe it’s because Matthew 5:23-24 says, “…if you are offering your gift at the altar and there remember that your brother or sister has something against you, leave your gift there… First go and be reconciled to them; then come and offer your gift.” Maybe this is the one time of year when Brethren and Mennonites decide to ritualize the event?
Experientially, reconciling before foot washing makes sense to me. Before I participated in foot washing, I tried to imagine what it would be like to kneel at the feet of someone with whom I was in conflict, and wash their feet. It was hard to envisage it because the symbolism of kneeling is so strong. It was harder still, though, to imagine that same person kneeling down before me and washing my feet. Foot washing is such an intimate act that I don’t think I could give my feet over to someone whom I don’t trust. It is hard to imagine how pride could survive a foot washing ceremony.
In fact, this image has become one of my spiritual tests whenever I am ill at ease with someone or feel tension or possible conflict. In worship, I create a little guided imagery for myself and see if I can live into a scenario where I wash their feet and they wash mine. If the imagery makes me too uncomfortable, one way or the other, I know I have to take steps to address the situation or improve the relationship.
Foot washing seems to me to be an outward expression of an inner state of humility, willing vulnerability, and reconciliation. These spiritual states seem crucial to God’s vision for the human condition. And therefore I do believe that foot washing should be as important, spiritually, as baptism and communion.
Queries for prayerful consideration:
Have you participated in a foot washing ceremony? What was the inward experience that accompanied the outward event?
Dear reader,
I spent a large portion of the day yesterday (Saturday May 31) at a neighborhood meeting where we discussed the plans for some surplus military land that hopefully will be turned over to the city of Seattle. One of the federal requirements is that this land be used in part to serve the needs of the homeless. Many of my well-to-do neighbors in Seattle are not pleased with the prospect of having some 300 new units of housing added, about 30% of them subsidized/affordable, and I have felt called as a Quaker to be a pastoral presence in the discussions. In this hostile environment, I feel called to be
- a calm, loving, and non-anxious presence to my neighbors to let them know that we have nothing to fear
- an affirming and encouraging presence to the facilitators and presenters when they are met with hostility from my neighbors
- someone who encourages listening, discussion, and persuasion (as opposed to hostility and name-calling)
- someone who speaks about the beloved-of-God nature of the men, women, and children who are at a financial disadvantage
And I CAN do and be all these things, and I can do it effectively, but I have discovered over the years that it comes at a high personal cost. It’s not so much that I feel hurt by being called names and being yelled at. The part that does damage to me is that I seem to soak in the energy of the room, and my mind gets tangled up in trying to figure out how people so casually can put others down, call them names, twist, and distort their intentions, and actively try to make another person look bad. I don’t sleep well, I become sad and my thoughts about the interactions and the situation race on at uncomfortable speeds. My world as a Quaker, chaplain and spiritual director is lived in environments where most people commit to seeking to hear, acknowledge, affirm, and respect the validity of another’s perspective. I don’t have much exposure to adversarial environments. I know in general that I am not called to participate in those kinds of adversarial political processes – the personal cost to me is too high – but since I bear the Quaker mark, this is my neighborhood, and no-one else from the neighborhood seems to be willing/able to take on this role now, it falls to me to do it.
So I ask for your prayers for my spiritual safety and protection at these meetings, dear reader.
The next neighborhood meetings are scheduled for
- Monday June 2, 6.30 pm – 8.30 pm Pacific Daylight time (GMT + 9 hrs)
- Monday June 16, 6.30 – 8.30 pm
- Saturday June 21, 9.00 am – 1.00 pm
- Saturday July 12, 9.00 am – 1.00 pm
- Saturday July 19, 9.00 am – 1.00 pm
My Meeting is already holding me and my neighbors in prayer, and I ask you to join in and hold us in the Light.
Query for prayerful consideration:
What does prayer mean in this context?
As a companion piece to my recent post here on liberal Quaker heresies, I wrote about my understanding of the Quaker Peace Testimony on my other blog that doesn’t presume knowledge of Quakerism. If you’d like to check it out, here it is: The Quaker Peace Testimony.