My friend Patrick O’Neill is serving a year in a federal prison, for attacking a replica of a nuclear missile at a south Georgia navy base in April of 2018. (A post with more about that protest is here.) It’s part of his peace witness as a member of the Catholic Worker movement.
Most of us don’t think about the missiles a lot. But there are enough just at that one Georgia base to kill pretty much everyone in the world, on fifteen minutes’ notice.
Yeah, the risk of nuclear Armageddon did not disappear with the fall of Soviet communism.
Patrick and several others did think about the missiles, tho, and it led to Patrick reporting to the federal prison in Elkton, Ohio just about when Joe Biden was being inaugurated.
Doing time is tough. And nobody can do it for him. Patrick has a good deal of jail experience; and one lesson is that it doesn’t get much easier. There are a few ways to be supportive from outside. Mine is to send Patrick reading matter. Reading can dull some moments in the overwhelming tedium of confinement. So I have sent him a few of my books. (Hey — a captive audience; the best kind.)
Patrick’s solitary note.
It can help a little. Patrick said so, in a note that arrived this week:
‘Let all you do be done in love’— St. Paul
Good Friday [04/02/2021] Day 18 in the SHU (solitary)
Hi Chuck— My Lenten Journey will take me past Easter — I’ve done a lot of time (20+ jails, 6 prisons), but this has been the worst. Before the SHU [NOTE: SHU = Special Housing Unit] I spent 4 days in a hospital with 2 armed guards with me at all times who kept me in leg irons, and my left hand attached by chains to the bed, one chain attaching my leg irons to the bed . . . . I had to pee in a plastic bottle while chained.
When I asked one guard to use the bathroom he said, “Do you have to do Number Two?” He would not have unchained me otherwise. And the leg irons never came off except for 15 minutes when I took a stress test on a treadmill. And now I’m in the hole for Covid quarantine.
[Note: It’s no surprise that Patrick came down with Covid. Since March 2020, The New York Times has tracked every known coronavirus case in every correctional setting in the United States. . . .
A year later, reporters found that one in three inmates in state prisons are known to have had the virus. In federal facilities, at least 39 percent of prisoners are known to have been infected. The true count is most likely higher because of a dearth of testing, but the findings align with reports from The Marshall Project, The Associated Press, U.C.L.A. Law and The Covid Prison Project that track Covid-19 in prisons.
The virus has killed prisoners at higher rates than the general population, the data shows, and at least 2,700 people have died in custody, where access to quality health care is poor.
The deaths, and many of the more than 525,000 reported infections so far among the incarcerated, could have been prevented, public health and criminal justice experts say.] Back to Patrick:
“History doesn’t repeat,” Mark Twain supposedly said, “but sometimes it rhymes.”
Are the conflicts within so many American churches over LGBTQ and associated issues part of some cruel karmic sonnet?
The Separation Generation’s three volumes approach this question in prose, by chronicling disruptions among five American Yearly Meetings extending roughly from 2011 to 2018 (along with sketches of some precursor struggles). This wave of division was likely the most damaging to Quakerism since the “Great Separation” of 1827.
In a larger cultural/political context, this period roughly parallels the era of the Religious Right, the Tea Party ascendancy among Congressional Republicans, and then a successful insurgent presidential campaign followed by a highly disruptive administration, culminating in a violent insurrection at the Capitol in January 2021.
Also in the background is the 2015 landmark decision by the U.S. Supreme Court in Obergefell v. Hodges that legalized same-gender marriage nationwide, but did not end the conflicts over that or related issues.
It’s hard to draw direct connections from these notable outside events to the specific disagreements among Quakers. In Quaker worship, Quaker business process and other contexts, we’re supposed to be listening to God speaking through the Light of Christ in each of us. Thus one would (in theory) not necessarily expect to find direct influences from the broader culture, as Quakers seek to commune with and to learn from a God that presumably transcends culture.
That’s the theory. In practice, as we gain more distance from these momentous events, evidence of such broader influences becomes clearer. We eagerly await further insight from Quaker memoirs, scholarly research and blog posts from those who have been most involved in this often difficult and Quaker-world-changing series of events. Continue reading Broken Churches, Broken Nation (Again?)→
Besides his work and example, Friend David Zarembka also left a valuable and underestimated resource of writings for Friends and others. We’ll sample that legacy here, and point to where more can be found.
I just learned that David Zarembka, aged 77, a very distinguished Friend from Baltimore Yearly meeting, who lived for more than a decade among Friends in Kenya, and his wife Gladys Kamonya, 73 have both succumbed to Covid. Both passed in Eldoret Kenya. Gladys Kamonya died on March 23, 2021; David died on April 1.
Below is his autobiographical sketch published in the book Passing The Torch. More to follow:
I find the world an extremely interesting place and I participate in as many aspects of it that I can. Conversely, I don’t find myself very interesting at all and therefore don’t often write much about my life’s 76 year journey. This article therefore is a major exception.
In order to understand where I ended up, I have to explain where I came from. Although it might seem that my life has been unconventional, it really hasn’t been when one considers where I came from and how I grew up.
My paternal great-grandfather, Mathias Zarembka, came from then Russian-occupied Poland to the United States to work. Those were the good, ole days in the late 19th century when people could just come and go. He stayed in the US for seven years and then went back. He had seven children, six of whom immigrated to the US, while only one remained in Poland. My grandfather, Frank Zarembka, immigrated to the US in March/April 1914.
If he had waited a few months longer, the guns of August which started World War I would have begun, and he probably would have been drafted into the Russian army where the ill-equipped and untrained Polish soldiers were mowed down by the Germans. He left behind my grandmother, Lotti Wilant (notice the German name although she knew of no connection to Germany), and my one-year old father, Richard Zarembka. They were not able to immigrate to the US until 1921 when the family reunification act was passed in the United States. They lived in St. Louis in the Polish section of town. My grandfather worked for St. Louis Coal and Ice and pulled ice from the ground to be cut up in blocks to be put in iceboxes. Even when I knew him as a child, he was physically very strong.
My maternal grandfather was Ernest Elmer Colvin. He was a newspaper man. My Mom, Helen Jane Colvin Zarembka, was a great family storyteller so I have lots of old stories. My grandmother was so worried about my grandfather when the Associated Press in St. Louis assigned him to cover the 1919 so-called “race riots” in East St. Louis – it was actually just a massacre of what were then called Negroes. When he retired around 1954, he was copy editor for the St. LouisPost-Dispatch. My maternal grandmother, Flora Scott Colvin, died even before my parents were married. She had grown up in Kansas City where my grandparents met. She and her sister, Fanny, started the first kindergarten in Kansas City. Each morning they would hitch up the horse and pick up the kids for school – something that women were not supposed in those old days. So, my roots run deep. Continue reading Breaking! OMG — Friends David Zarembka & Wife Gladys Kamonya Dead of Covid→
In Shattered by the Light, parallel conflicts over sexuality, the Bible and church governance erupt in and tear apart two Quaker associations half a continent apart.
Their stories, of Northwest Yearly Meeting in the Pacific Northwest and Wilmington Yearly Meeting in the southern Midwest, are part of a larger wave of divisions that echo and illumine recent struggles in numerous other churches, and in American culture at large.
The Separation Generation series brings together reports and related documents about five such conflicts, all distinct but related, that have disrupted U. S. Quaker groups since the beginning of this century. The other two titles will be described in future posts.
Has this wave of schism and institutional destruction, the broadest divisions since the “Great Separation” of 1827, now crested and receded? We think this particular set may have, but are very hesitant about predicting the future. Yet certainly struggles over related religious issues are not finished in contemporary U.S. culture. Far from it.
The conflicts recounted here were sparked by confrontations over acceptance of LGBT persons and same sex marriage. But they included differences about the place and interpretation of the Bible, the nature of Christ and salvation, church structure and governance, and more mundane matters of money, property and jobs. Some took years to reach their conclusion.
The authors in Shattered By The Light began the work which culminated in the book in 2014. It started as articles in the journal Quaker Theology, and blog posts on this site. It culminated in a unique synthesis (or as some say, a remix) of journalism, history and theology. This series is the only published record of these divisions so far; we see it not as a definitive account, more as the beginning of study, reconsideration, and learning .
What about the title?
“Shattered” was a “term of art” in the breakup of one of the yearly meetings in the book. As the drama played out, the word, like many such, took on more unexpected layers of nuance and irony. This evolution continues.
“The Ruins & the Grass,” was both suggested by the cover photo that appealed to the editor, and a once-famous poem by Carl Sandburg. The struggles in the third book, like all those in the series, left much of their Quaker environment in ruins. At the same time, around these there are at least patches of grass, green with growth. What these green patches may grow into and become — who can say? But there’s plenty of fodder here for study and creative reflection.
Coauthors:
Stephen Angell is the Leatherock Professor of Quaker Studies at Earlham School of Religion, author of many studies in church and Quaker history.
Chuck Fager is Editor of Quaker Theology, and a longtime journalist with special interest in both current Quaker events and Friends history.
Jade Souza is a graduate student at Earlham School of Religion, and has years of varied experience as an organizer.
And for the record, these three produced this volume, and The Separation Generation series, independent of any institutional connections, and their work speaks for itself.
This book and the series offer both a unique historical record and a singular resource for those concerned with the course of contemporary religious evolution and controversy, which continues and reverberates far beyond the bounds of one small denomination.
This excerpt from the conclusion of Shattered By The Light offers a reflection on the sweep and impact of the struggles this series has followed:
On screen, the January 2021 presidential inauguration was all appropriate pomp and circumstance: high officials on every hand, soaring rhetoric, striking singing and poetry, prescribed oaths, and a multitude of flags. It went off without a hitch.
But if the cameras pulled back, or widened their lens-angles beyond the west Capitol steps, resplendent in the chilly morning sunshine, a very different scene appeared: an occupied city, with 25,000 carefully-vetted National Guard troops deployed, fully armed, watching every street corner. They formed an impenetrable cordon around what had been turned into a (hopefully temporary) equivalent of Baghdad’s Green Zone. This broader vista showed a city that looked like it had foiled an attempted coup, barely.
Oh, wait ― that’s exactly what it was.
Does this daunting political tableau have anything to do with Quaker strife in Wilmington or Northwest Yearly Meetings? Or any of the other Quaker stories in The Separation Generation series?
We think so. It was, in its larger public setting, a more ominous manifestation of many of the same conflicts that brought all the five divisions about. We will not delve into the present political context here, except to note that in general, evangelicals (and conservative Catholics) have clustered on one side, while “progressives” of numerous denominations (and none) are on the other. And that LGBTQ affirmation was a major, ongoing point of contention in both, plus struggles over biblical interpretation, other Christian doctrines, and forms of legitimate church governance.
These parallels are mirrored in other American denominations, much larger than the Religious Society of Friends: Episcopalians Methodists, Mennonites, Lutherans and Baptists have all faced schisms on similar issues in this century . . . .
The Separation Generation was compiled and published as a resource for Friends and others concerned with these issues, and their present and future import for our meetings, churches, and larger social order.
For several years I’ve been keeping track of the books I read. In 2020, I did pretty well, kicking it off with an enormous biography of Beethoven, byJan Swafford.
I don’t look for takedowns in biographies; but spare me the hagiography. I’m an American who lived through the second half of the twentieth century; I’m used to flawed real-life heroes.
Thus I didn’t mind learning more about what a flop Ludwig was with women and, as I suspected, that he couldn’t manage money. It was actually amusing to find that, amid penning all the masterpieces, Beethoven found time (& need) to do plenty of hack work, like arranging a hundred-plus Scottish folksongs, just to keep up with those Vienna rents.
My book reading has slowed a lot this year; not sure why overall.
But I know when. In early December, I started David Blight’s excellent biography of Frederick Douglass, Prophet of Freedom.
The truth is out there. But so are lies. This week, some pieces of the truth were emerging in a Minnesota courtroom. Here we pass that by with bowed head.
Other pieces, one being an enormous cargo ship, were emerging, or not, from the Suez Canal, and I can’t elide them. Or one piece in particular.
What I can’t avoid is that somewhere out there, but closer to the canal, I still believe — is my bushing.
My what? Bushing. A small piece of machined metal. I think it would fit in my hands, maybe one hand. The cost should be between ten to thirty bucks.
It’s not really “my” bushing, though. It’s destined for our washing machine.
The device is a compact Haier washer/dryer combo, worked fine for eight years, til last December. Then it started making clanging noises, rocking back & forth, and finally the Fair Wendy shut it off before something melted down.
Okay, stuff happens. We called an appliance repair place; they’d come before, to fix the fridge. It took two visits: they had to order a part. But a few days later, as promised, they returned & got it done.
With the washer, it started the same: they tinkered & replaced something. But to finish, they needed a part. A bushing, for the tub inside.
They tapped a tablet, checked their shelves. It needed to be ordered.
No problem they said. A few days: they were in direct touch with the factory.
I knew this story: the “Just in time” system. Saves money in inventory & storage costs, and moves fast. Usually.
Also religious. The Quaker Meeting I attend is in the country between Burlington & Pittsboro NC. Those cities and my home town, Durham, is served by the contaminated Haw river. And I lived/worked in Fayetteville (near Fort Bragg) for more than a decade, where the Haw (called there the Cape Fear River) flows through the city, and water safety issues were continuous.
Spring Friends Meeting
The Quaker Meeting is called Spring. That’s because a small spring runs across part of its property.
A running spring is rich with quiet and reassuring spiritual symbolism (“living water”). But we don’t drink from it. The spring may be picturesque —and there’s a good chance it’s not safe.
Water issues are not daily headlines here, but water anxiety is widespread. Every time I’m at the big box market, I see folks pushing carts loaded with the smaller plastic water bottles that the cognoscenti so despise. I don’t judge them.
Drinking water for my house comes from the reverse osmosis purifier at our nearby co-op market, in recycled gallon jugs
“One of the world’s greatest masterpieces, and surely the most stolen piece of art of all time, Hubert and Jan van Eyck’s Adoration of the Mystic Lamb, also known as the Ghent Altarpiece, has a new €30m (£26m) glass-case home.
While remaining within St Bavo’s Cathedral in Ghent, Belgium, for which it was painted in 1432 by the Van Eyck brothers, the 12-panelled polyptych will be located in the Sacrament chapel, the cathedral’s largest and most easterly chapel, within a bullet-proof display case that is 6-metres high with an interior of 100 cubic metres. . . .
The oft-stolen Altarpiece in its new ultra-secure display case, which cost somewhat north of $35 million dollars.
. . . somewhat understandably, a top priority for those involved in the project has been the masterpiece’s security. During its 588-year history, the Ghent Altarpiece has been nearly burned by rioting Calvinists, stolen by Napoleon for the Louvre in Paris, cut in half after falling into the hands of the King of Prussia, coveted by Hermann Göring and taken by Adolf Hitler before being rescued by a team of commando double-agents from an Austrian salt mine where it was destined to be blown apart with dynamite.
It has not survived entirely unscathed. One of its 12 panels remains missing after a daring heist on the evening of 10 April 1934, which has since baffled police detectives, bemused amateur sleuths and driven to despair the Nazi agents ordered by Goebbels to find it as a gift for the German Führer .
[Yes, of course they made a movie about it: The Monuments Men (2014), directed by and starring George Clooney and a cast guaranteed to set middle-aged hearts aflutter. But it was a dud. One typical commenter in the Washington Post called it “a very bad version of Hogan’s Heroes meets The Sound of Music. I kept waiting for someone to break out into song. Pathetic and embarrassing would be a compliment. . . .” He walked out. Left just in time, too, because, someone in the movie soon did break out into song . . . .]
My friend Douglas Gwyn, a distinguished Quaker theologian, included the Ghent Altarpiece in his new book, Into The Common.
For him, the Ghent altarpiece
. . . is both an astonishing work of art and a panoply for contemplation by the eye of faith. Its vast scope is balanced by its minute detail, down to identifiable species of vegetation: a mind-reeling combination of macrocosmic and microcosmic perspectives. The van Eycks were famed miniaturists and the altarpiece constitutes miniaturization on a grand scale. Contemplating it, one intuits the beauty of one’s own obscure place in the epic of divine providence.
The central panel of the Altarpiece, “The Lamb of God”
[The centerpiece features the Lamb of God; from the] wound in its side pours blood into a golden chalice. On the altar are the words of John the Baptist in John 1:29: “Behold the Lamb of God who takes away the sins of the world.” Above the Lamb hovers a dove, the Holy Spirit. And above that, the central upper panel depicts God the Father enthroned.
In front of the altar is a fountain flowing with the water of life. Paradoxically, this water is the blood of the Lamb. All these elements form a central vertical axis. In the background of this park-like scene, a skyline of buildings suggests the new Jerusalem (Revelation 20) as the setting. The scene extends into two panels on either side of the central one, forming an earthly, horizontal axis.
. . . Fourteen angels kneel in worship closest to the altar. Behind them stand an array of Hebrew prophets, Christian apostles, and pagan philosophers, some with oriental faces. And from the four comers of the panel a multitude of peoples are advancing toward the Lamb, balancing the static sense of an eternal, heavenly ecstasy with a moment of historic, earthly fulfillment.
The composition of this panel derives from the Book of Revelation, the Apocalypse of John, in particular the seventh chapter. Revelation’s exotic flood of visions and voices from heaven has fascinated, tantalized, or alienated readers for two thousand years.
Well, put me down somewhere between tantalized and alienated. John’s Book of Revelation has continually left me puzzled and unenlightened; and I make apocalypse jokes like there’s no tomorrow.
But no question, the Ghent altar piece is best in class of its kind of art. (In its shadow our recent apocalyptic behemoth, the Left Behind series, is left utterly behind.) So in the abstract, I can appreciate Doug Gwyn’s swoon over it.
However, while it’s at the pinnacle, there are many other cathedrals in Europe with relics. How many such churches I don’t know, but it’s probably in the hundreds. And many —I’d guess most — of them have their own art pieces and relics; especially relics, including objects, preserved corpses and even detached body parts of saints and other churchly eminences.
In 2008 I spent several weeks in France. While there, I toured a few cathedrals, in Toulouse & Arles. In one of them, the interior was quite dimly lit, yet I walked along the nave, noting various niches & mini-chapels on either side.
One such niche had a black wrought iron gate across its entrance, with a chain and lock. I paused and peered between the bars. Behind them was thick glass, maybe doors, on which was a film of dust and smoke, indicating years of quietude (aka neglect).
I paused, leaned into the gate and squinted. Behind the glass were reliquaries, their shapes unmistakable and their intricate, dull gilt decoration just detectable.
Not one, or a few; dozens. And not on shelves or in alcoves, nooks or crannies.
In fact, a heap. A jumbled pile. Yes, I’ll go there—
— A junk pile; sacred maybe, but junk. The cathedral’s essentially clandestine holy dustbin.
I stood for a few minutes, continuing to squint, sorry my pocket camera wouldn’t work in that half-light. There was no signage, not even in French, to advise about what mix of once-revered clerics, third-tier saints, obscure visionaries and supernumerary martyrs had been downsized into consecrated cathedral detritus.
Protect us?? Who protected him?
I came out blinking and musing into the afternoon light. I recalled that some prominent names from my Catholic boyhood (looking at you, St. Christopher) had been officially debunked and declared to be pious myths as part of the updating (repackaging?) by the 1960s Second Vatican Council.
But I hadn’t thought that others, evidently many more, had quietly been, to filch a more tasteful British phrase, made redundant. How many miracles had been consigned to the church’s version of internal dumpsters? There had to be truckloads.
Some weighty sociologists of religion have written of the “routinization of charisma” in religion. This notion could arguably be corroborated by the fact that, just in this one cathedral, Catholic masses had been performed, probably daily, for near a millennium.
At the center of each performance, doctrine says, a miracle is evoked and repeated. As this ritual goes on in Catholic churches worldwide, the miracle recurs at all hours seven days a week, century after century, more like clockwork than clocks.
Miracle it might be, the sociologists argue, but how could it not thereby become also routine? And how could the associated paraphernalia not fall prey to the changes of fortune and fashion?
One rebuttal to such questioning is to point to masterpieces like that in Ghent. The Van Eycks’ achievement leaps beyond superb technique, they say, to become a renewer of the divine mysteries that doctrine says underlie the ritual.
The defenders may have something there. Yet masterpieces are rare. There are so many churches to fill; hence much art, religious and secular alike, is imitative, and slides down a slope through kitsch, into self-parody and ends up deservedly as, well, trash.
The doctrinal mysteries, being invisible, may endure; but can the same decline overtake the remnants of obscure holiness? Arles gave a slight but unmistakable nod of reply. For my part, in years as a Quaker, I have absorbed much of the early Friends’ iconoclastic attitudes: I prefer my cathedral to be a plain meetinghouse, unadorned but by the Light Within. It is our own special brand of philistinism, and we are quite humbly proud of it.
Yet what will happen to that mound of old reliquaries?
The cathedral has stood for many centuries. It would be no big deal to let these gilded priestly discards lie in that niche for a few more generations, as the thickening dust becomes opaque and the last faithful who remember them die off.
Then — well, the honorable denouement would involve chanting processions and pointed mitres and incense and special crypts.
But one can also imagine an ever-increasingly anemic church, now bleeding for billions from the overdue costs of priestly pedophilia, being forced to send a nameless team to unlock the chain, likely under cover of darkness, pry open the squealing iron gates, brusquely check relic boxes for precious metals and jewels, and dump their other contents into some common container.
Then an unmarked truck heads for a compliant, close-mouthed funeral director’s crematory, which is fired up before dawn, with little more than a parting splash of holy water if they’re lucky.
Douglas Gwyn, author of “Into the Common.”
Presumably in Heaven the rewards of their honorees are secure. But here I saw, as a non-mystic visitor, that alongside the ancient motto of Sic Transit Gloria Mundineeds to stand another, Sic Transit Sanctus Mundi (Goodbye to yesterday’s holiness) as well. And maybe even a third, if only as a footnote, that not even an ornate gilded urn will do more than slow the eventual passing. Oh, wait: “Dust to dust”(Genesis 3); they already have it.
As you see, my cathedral stop was no masterpiece, but memorable all the same. I wonder how different It would have been had I been able to take a weekend side trip to Ghent. Much better if Doug Gwyn and I had gone together.
One day, deep in the pit of my midlife angst, I saw a job notice on a bulletin board at the Merrifield postal facility. It was for a part-time EEO Investigator.
It was 1990, and for five years I had been moving mail in this enormous mail processing center in the DC Virginia suburbs.
I was told, and I believe it, that every day six million pieces of mail came in at one end of the block-long-hangarlike facility, and that same day six million pieces needed to go out the other end. There were seasons of the mail, but like the nearby Potomac River, it never stopped.
The post office was good money and honest work, but I was desperate to get out. I wanted to write stuff about and for Quakers, organize events, stir the pot. It was a harmless enough ambition, assuredly obscure; but it was mine. Unfortunately, nobody was hiring for that.
The EEO gig would be a step up. At least it called on my civil rights experience from the Sixties. This would not be marches or jail, rather the humdrum nitty gritty of their aftermath, making the legal progress work. (If it did.) Continue reading Going Postal→
For several years I’ve been keeping track of the books I read. In 2020, I did pretty well, kicking it off with an enormous biography of Beethoven, byJan Swafford.
It was a harmless enough ambition, assuredly obscure; but it was mine. Unfortunately, nobody was hiring for that.