Showing posts with label biography. Show all posts
Showing posts with label biography. Show all posts

17 September 2026

Books of the summer, part one: Ghost Stories

Before I get to the book, allow me just a few comments on this blog.

This post is number 1,200 since I began posting weekly 22 years ago. More often than I'd like to admit, I'm repeating myself, saying things (maybe slightly differently) that I already said five, ten, twenty years ago.

When I catch myself doing this, it makes me think about posting less frequently, maybe on a less rigid schedule. Back in the days when blogs were more fashionable, it was conventional wisdom that posting with a reliable frequency was a must. But there are now lots of ways to announce a new post, and regularity may not be as important. What do you think?

Several people have suggested another idea: creating a book out of (a few of!) these 1,200 posts. Instead of unintentionally repeating myself, I could deliberately weave together those apparently important recurring themes into chapters.

I'm not under any pressure (that I know of) to decide these things, so on to today's comments on the first of my favorite books of summer 2026.


I've been reading Siri Hustvedt's novels for about thirty years. It took me a lot longer to get acquainted with Paul Auster.  At some point I vaguely realized that Hustvedt and Auster were a married couple, but now, reading Ghost Stories: A Memoir, I'm finally getting a sense of what that marriage of two dedicated and celebrated writers contributed to each of them, and to us readers.

Both writers realized as teenagers that they wanted literature and writing to be at the center of their lives. The 43 years of their marriage covered the whole of Auster's life as a published writer. Hustvedt was also writing fiction and nonfiction that whole time, during which they were each other's intimate collaborators, in constant conversation.

Mostly, Paul and I talked to each other, in the house, on walks, and when we traveled together to one place or another. When we were apart, we talked on the telephone every night if we could. Our marriage was a dialogue, the precise wording of which is mostly lost to memory. I’m glad I saved his little notes to me, from the very first one—Dear S. I have recorded some of them in this book, my book of mourning him. Writing is action. Sentence by sentence, block of prose by block of prose, I have tried to bring something of the man back on the page, something of who he was for me.

Toward the end of this moving, sorrowful, sometimes playful, and endlessly affectionate book, after Siri Hustvedt describes and documents her husband's last months and days and moments, considers what immortality may or may not be, quotes Auster's letters to his then-grandbaby, reveals the tumultuous start of their relationship, and describes sensations of his presence happening even as she sits there writing...

... she says this:

And I say it again. Paul Auster, my husband of forty-three years, is dead, and I can’t get him back, not as I want him, not as a breathing, heart-beating, warm-as-a-furnace body in our bed, not as a fully visible man smiling that slight smile at me, the one touched by irony, the smile that was as good as an exaggerated wink across a room because I knew him. The Blue Team boy, that outstanding fellow who became a famous writer, is dead. But I’m alive, and I’m a creature of us, of AND, of Bartleby and the Princess on the Pea; of slapstick; demented luggage; the Plenum of Problems Theory; the organic model of erotic love; sea creatures and small whales. We wrote out the dreams we dreamed while we sat at our desks writing, and we read those dreams aloud to each other in the green chairs.

If not all of those references are immediately clear (for example, the "demented luggage" and "of AND"), they're all explained in turn in the preceding pages. May they help tempt you to read this beautiful memorial to an endlessly fertile love.

Paul Auster died on April 30, 2024.

On April 27, Paul said he wanted to come back as a ghost.

I am telling ghost stories.


Review of Ghost Stories: A Memoir in The Guardian.


PS: A book I've already reviewed,  Live Laugh Love: The Secret History of White Christian Women and the World They Made, by historian Kristin Kobes Du Mez, has now been released. My recommendation stands.

Here's a link to publisher's description of the book; and to Kristine Johnson's helpful review and road map.


Mimi Marstaller on refreshed Quaker practices with deep roots: "Here's what happened last Sunday," part one, at Portland (Maine) Friends Meeting. Part two: Zoom worship.

Sarah Thomas Baldwin on "How to belong at church." I've sometimes wondered about that myself....

We can exchange being known or belonging for fitting in. There’s a lot of “fitting in” in Christian circles. But fitting in means “I have to become more like you” in order to earn a place at the table.

Belonging means I can be me and still have a seat beside you.

Elderchaplain Greg Morgan: "We All Deserve Dignity."

J. Michael Luttig's warning to U.S. midterm voters and all defenders of democracy, via Heather Cox Richardson.

Climate Desk: The USA's Environmental "Protection" Agency has "announced a final plan Monday that guts the 2024 Carbon Pollution Standards."

EPA spokespersons did not respond to a request for comment about what science they are using to support the claim that greenhouse gas emissions don’t contribute significantly to dangerous air pollution.


Sue Foley, "Southern Men." (Recorded in Canada....)

30 April 2026

Remembering John Perkins (1930-2026)

Source.  

The apostle Paul, before his conversion, knew all about fighting. He condoned extreme violence—and maybe even participated in it. After his encounter with Jesus, though, he became the kind of man who would endure violence at the hands of others without returning blow for blow. When Paul wrote to his disciple Timothy, “I have fought the good fight” (2 Tim. 4:7 NKJV), he was not referring to anything he had accomplished with his fists. My prayer is that as I approach the end of my days, I too will be able to say that I have come to understand what the “good fight” is and that I have persevered in that battle.

John M. Perkins, Dream with Me: Race, Love, and the Struggle We Must Win.

John Perkins reached the end of his days among us on March 13 of this year, in a new season of privilege, xenophobia, racism, and Christian nationalist heresy. Just yesterday, the U.S. Supreme Court's reframing of partisan gerrymandering took the remaining teeth out of the Voting Rights Act (under the guise of strengthening that act's constitutionality).

In this new environment of enthusiastic racism whipped up by national leadership and expressed in near-daily waves of social media noise, it is easy to feel very discouraged or just plain numb. This is why I've wanted to return to the words and vision of John Perkins, to be reminded and reassured that his immense legacy is still ours.

The book that I've been re-reading, Dream with Me: Race, Love, and the Struggle We Must Win, was one I first read just months before our time in Russia came to an end. When Donald Trump won the 2016 U.S. presidential election (the result announced in full view of our students in our Mass Media class at the institute in Elektrostal) and began his xenophobic administration the following January, we knew we were in for a rough time. Reading John Perkins' book was encouragement we needed.

Today his words are even more important to keep before people of goodwill. In his book he doesn't just explain his central principles (such as relocation, reconciliation, redistribution), he candidly talks about the costs and heartaches of a life lived by those principles, the lingering regrets he had and mistakes he made, and above all, the central role of love. He makes it clear again and again that he does not want to be the hero of his own story; and to illustrate his point, he gives many case studies of churches and leaders who have embodied the vision of a multicultural church.

As he reinforces throughout his book, he's not opposed to parachurch agencies, but his vision is intensely focused on the local church. He wrote, "I want worship and justice to be done in the same building"—and his stories often make that point.

I first met John Perkins in 1975, in Jackson and Mendenhall, Mississippi, and I tell that story here and here. The next time I had a chance to talk to him was during his visit to Charlottesville, Virginia, in 1981. Our final visit came in 2007 not far from where we live in Portland, Oregon.

Here are a few more samples of his vision for our churches and our discipleship:

I think one of the most beautiful passages in the Bible is found in Revelation 7:9–12. It says, 

After these things I looked, and behold, a great multitude which no one could number, of all nations, tribes, peoples, and tongues, standing before the throne and before the Lamb, clothed with white robes, with palm branches in their hands, and crying out with a loud voice, saying, “Salvation belongs to our God who sits on the throne, and to the Lamb!” All the angels stood around the throne and the elders and the four living creatures, and fell on their faces before the throne and worshiped God, saying: “Amen! Blessing and glory and wisdom, Thanksgiving and honor and power and might, Be to our God forever and ever. Amen.” (NKJV) 

All nations, tribes, peoples, and tongues will be together, praising and worshiping God in unity. I long for the day when this vision becomes reality. I long for a kingdom in which we aren’t divided over issues of culture or hatred of the past. I hear people arguing about everything from church pews to worship songs to old cultural traditions, but we need to start getting beyond this stuff. 

Acts 17:26 declares that the people from every nation are “made from one blood” (NKJV), so we are all one race. Issues related to ethnicity and tribalism may divide us, but we have to start recognizing that we are one race—the human race. The problems that divide us are surmountable. We have been given a clear picture of what this kingdom is to look like—multiethnic, multicultural, multigenerational, multiclass—and we need to be on the side of that coming kingdom now. 

No, we are no longer in a society in which white church councils have meetings about whether to even let black people enter the doors, but we still live in a time when the majority of churches today do not look anything like John’s vision in Revelation. But people like Bryan and Eugene [two of his case studies] give me hope that we might become one as Jesus prayed we would. Their thriving congregations and the many people catching hold of their visions remind me that there is a cloud coming up over the lake, even if it is only the size of a man’s hand. The people who gather together and worship at CCDA [Christian Community Development Association] and the energetic church planters who are part of these other conferences show me that the rain is coming. And be prepared for when it does, because if it is anything like what happened in Elijah’s day, this little cloud is about to take over the entire sky—and the heavy rain will come.


Part of the reason the church in America faces some of its current challenges is because of where we live and how we see the gospel message. The fullness and adequacy of the gospel is a message of togetherness and love across ethnic barriers. Churches that understand the fullness of the gospel and the greatness of God will serve people best. It’s also important to understand that our problems are always multifaceted. Areas such as economics, behavior, family, and customs all stop us at the door to truth, when in reality, we should view these in light of God’s justice. 
We need to create an environment where truth can be told. Of course, we need the Holy Spirit to guide us in this task, but I think that can happen. This is really what our worship should be all about—seeking and telling the truth. Ideally, both the preacher and the congregation are there for this purpose. They should hope to hear and discover truths about themselves, about society, and about doing life together. And then, in the midst of seeking and telling truth, we find God’s presence.


"This is really what our worship should be all about—seeking and telling the truth." Thank you, John Perkins, for this vision!


Polls, war, corruption, and gerrymandering: Heather Cox Richardson sums it up.

More from Heather Cox Richardson: her comparison of Donald Trump's speech on the occasion of the British king's visit, and Charles III's own speech.

Ukrainian journalist Nataliya Gumenyuk's own country "has been under occupation, dogged by corruption and war. Yet even I’ve been bewildered by the way the US seems to be fracturing.... What I see now in the US is a profound inability to discuss seriously how the state can serve the public good."

Among the places in the USA she visited as a journalist is Wilmington, Ohio, where we lived during Judy's time as financial aid director at Wilmington College.

This coming Sunday at Reedwood Friends Church and online: "The Bible and the Blues: a comparison of biblical laments with African-American blues," with Daniel Smith-Christopher, LaRhonda Steele, and Ed Snyder. 9:30 a.m. Available later on Reedwood's YouTube channel.

LaRhonda Steele, a Blues and gospel singer and songwriter, is recognized as one the region's best rhythm and blues vocalists. She has been dubbed "The First Lady of Portland Blues"—a title of leadership that she lives up to as she shares songs that carry forth directly from her soul and spiritual life-force.

She currently fronts the LaRhonda Steele band, is music director of the nonprofit Portland Interfaith Gospel Choir, and is music director of Portland Center for Spiritual Living. LaRhonda regularly lights up the stage at the Waterfront Blues Festival, Alberta Rose Theatre, and clubs around town.

LaRhonda’s voice can be enjoyed on recordings of national and international artists including Gino Vannelli, Curtis Salgado, Lloyd Jones, Mary Flower, and Norman Sylvester, to name a few.

—Reedwood Friends Weekly

More from Rick Holmstrom:

21 September 2023

"This is Dea Cox"

Photo by Judy Maurer.

Roughly once a year for over twenty years, I'd answer the phone and hear this familiar invitation:

"Johan, this is Dea Cox. I'd like you to talk to our Forum class."

When we arrived at Reedwood Friends Church back in 2000, the Forum class had already been going many years. Fred Gregory recalls that he asked Dea Cox to establish and lead this adult education class back when Dea and Lois first arrived at Reedwood, over 45 years ago, and that Dea had participated in planning for the class as recently as August.

When I heard last Saturday that Dea had died the day before, just about the first thing that hit me was, "Oh! I won't hear that familiar voice again." 

But it's not true! It turns out that I can easily close my eyes and hear Dea....

Johan, I've been praying for you and Judy.

Lord, strengthen the bonds of love between us.

I am very concerned that our only answer to the world's problems seems to be violence. I'm sure Christ has a different answer we can't seem to find.

The most significant thing I can do for someone else is to introduce them to Christ.

Photo by Judy Maurer (2005).
There are certain themes we loved to hear Dea talk about. Childhood memories of Arizona. (Judy grew up there, too.) His life with Lois. His Christian faith and Quaker discipleship. Working on educational issues in the Lyndon Johnson administration. Running a family-owned jam-making business. (For years he supplied us with jars of their jam as gifts we would take to Russia.)

One Arizona memory particularly fascinated me. He recalled being paid to catch rattlesnakes so that they could be milked for their venom, which would then be used to prepare snakebite serum. I think he was paid (subject to correction) 5c a snake.

That jam factory brings up another important theme for Dea: food, and specifically, how to prepare amazing meals for large numbers of people. During our years at Reedwood Friends, no church event would be complete without Dea's planning and cooking. We got some insights into his organizational methods as a chef when we were part of his planning team for a Russia-themed fundraising event to help us get to Russia. A whole new cuisine? For Dea, not a problem.

I left most visits to Dea's and Lois's home with at least one book recommendation. Looking over at our coffee table, on a pile of books waiting to be read, I can see the last one he told me about: Timothy L. Smith's Revivalism and Social Reform: American Protestantism on the Eve of the Civil War.

We didn't agree on everything, of course, especially when it came to politics. Dea found it difficult to understand how nice people like us could be Democrats.

However, sooner or later, almost every serious conversation we had turned to one of the central themes of his life: education. He fondly recalled the bygone times of bipartisan unity in Oregon's political life when nearly everyone in politics agreed on the importance of funding education.

What follows is my blog post from eleven years ago about a book that described Dea's approach to being a school superintendent:


Dea Cox and the "people strategy" (October 18, 2012)

Back in September, I wrote about a book that affected me powerfully, Sarah Ruden's Paul Among the People. Whether or not the author intended it, this book seems to me to be one of the most evangelistic I've seen in a long time.

Today I wanted to mention another book that also has a sort of evangelistic quality—again, probably not by authors' intention: The Relentless Pursuit of Excellence: Lessons from a Transformational Leader. The two books are very different: Sarah Ruden wrote about early Christian history, while Relentless Pursuit authors Richard Sagor and Deborah Rickey wrote about an Oregon educator who is still alive and active. They wrote a secular book for a secular audience, but they are clear that this educator, Dea Cox, and the philosophy behind his successful leadership in the school district they describe, are grounded in Quaker faith.

Right from the start, the authors make it clear that Dea Cox didn't pursue a model that is sometimes fashionable today in the high-stakes world of school superintendents—namely the charismatic authoritarian. Nor did he begin his 14-year tenure in the West Linn-Wilsonville school district with a sure-fire set of formulas or educational doctrines that could be replicated by someone else with the right instruction book or guru close at hand. Instead, he pursued and implemented a "people strategy" that became part of the culture of that school district to this day.

Dea summed up his strategy this way: "The secret of being a successful school administrator is to spend your energy and resources attracting and retaining good staff." It's a deceptively simple statement with deep implications, and the book spends most of its pages describing the implementation of this "secret" in recruiting and interviewing new educators, decisions about tenure, budgeting, superintendent-staff relations, relations with students and parents, drawing school boundaries, adopting new technologies, and other areas of educational administration—all of which are loaded with opportunities for conflict and fragmentation. In all of these areas, the three core values of the people strategy are immediately relevant:

  1. No person has a monopoly on wisdom.
  2. We all have things to learn.
  3. Wiser decisions are made when we consider multiple perspectives.

Each chapter of the book is a case study, or set of cases, showing in practical terms how these values are applied. I particularly loved the description of how Dea and his colleagues handled the process of deciding what computer system to use for the district.

Other values important to Quakers are also recurring themes in this book, particularly truth and trustworthiness. The authors show how being truthful, instead of giving in to the constant organizational temptation to "feign certainty," had at least two very practical benefits: credibility with parents, and resistance to complacency within the organization.

Dea and Lois Cox have been a blessing to our meeting, Reedwood Friends Church, and to us personally. Over the years, we've heard Dea describe the values (and some of the wonderfully illustrative incidents) recorded in The Relentless Pursuit of Excellence. Thanks to Richard Sagor and Deborah Rickey, these rich insights have been thoughtfully organized and made accessible in this short, fascinating book.


Tomorrow (Friday), Reedwood Friends Church will host a service for Dea at 11 a.m. (Oregonian obituary.)

Goodbye for now, Dea. I will always cherish your voice.


Greg Morgan: "When someone who is suffering longs for your presence, they aren’t looking for a person with the right words."

Colin Saxton: On death, part two ("Life is what makes death so very precious") and part three ("After you, my dear...").

Frank Newport, Gallup: "Figuring out why the basic R and R [Religious and Republican] relationship exists provides a fascinating and important challenge for social scientists." How I wish I could discuss this with Dea!

The "empty chair" presidency. Hannah Brock Womack, British Quaker, was not allowed to take up her four-year post as Fourth President of Churches Together in England. Here's why she couldn't, and how she nevertheless served the ecumenical movement during those years.

Chris Durante: Considering multiculturalism as a solution to phyletism in the Eastern Orthodox Church.

Two Nonviolent Peaceforce workers report from Odessa (video) in today's Friends Committee on National Legislation online presentation, "Repairing the Wounds of War: Nonviolent Peaceforce in Ukraine." 


I woke up this morning with my mind stayed on Jesus....

04 November 2021

Vitaly Vladimirovich Adamenko 1977-2021

Vitaly (right), speaking on the history of conscientious objection and alternative service in Russia, on a video prepared by the Soldiers' Mothers of St. Petersburg, 2017.

Screenshot from another video on alternative service,
with subtitles added by Friends House Moscow.
I want to tell you about our friend Vitaly Adamenko, mathematician, historian of pacifism and nonviolence, editor, librarian, and student of the Tolstoyan movement -- and now, at 44 years of age, a casualty of the COVID pandemic. He died this past Monday in St. Petersburg.

Historian Irina Gordeeva spoke for many of us when she posted these words on Facebook yesterday:

The first thoughts that come to us -- self-centered though they may be -- are these: how will we go on without him? He had such a detailed knowledge of the history of pacifism in Russia that, in one article, I had to write that those who participate in this social movement are ahead of the professional historians by one step. On any little thing I could turn to him for help -- for a clarification, a text.

And I feel so sad on a personal level -- he hadn't even reached 45 years of age.

We first heard of Vitaly through Friends House Moscow, which supported the periodical Alternativshchik ("The Alternative Service Worker"), which was published for conscientious objectors and the church congregations that supported them. At that time, Vitaly lived in Samara. On one of our visits to Buzuluk, the central point for U.S. and British Quakers working for famine relief and economic redevelopment in the early 1920's, we stopped in Samara, and he accompanied us on the train to Buzuluk.

That was how our friendship began. In 2011, when Vitaly needed to do some work in Tolstoyan archives located in Moscow, he stayed with us in our Elektrostal apartment. He returned for another visit three years later. As a vegetarian, he had a strict (it seemed to us) diet, consisting mostly of potatoes. I remember sometimes coming home from the institute where we taught, and seeing a big new pile of potatoes, I'd say to Judy, "I see Vitaly has done his grocery shopping."

Most memorably, we spent hours talking into the night at our kitchen table. Once the subject of Russian persecution of Jehovah's Witnesses came up. He later followed up in a letter to me:

... If they [Jehovah's Witnesses] did not have a principled opposition to violence, there would be no repressions and no attempts to portray them as extremists. Take the Roman Catholics, for example -- everyone knows that the Catholics for several centuries killed their opponents by burning them at the stakes of the Inquisition, but nobody tries to portray them as extremists. Everyone knows that there were Old Believers who incinerated themselves, but nobody tries to prove that the Old Believers are a totalitarian sect. Why? Because each of these, and others, by and large have nothing against participating in state violence and killing. I say "by and large," not wishing to forget about individual exceptions. And if in our country there were similar numbers of Quakers [as Jehovah's Witnesses], there would be a daily campaign to make them out as a totalitarian sect and the principal extremists of our country.

One of his other interests was late Soviet-era rock music. We spent several wonderful evenings looking at his collection of music videos of the bands of that period.

The last time I saw Vitaly was on Zoom, just a couple of months ago, August 29, when he dropped in on our Russian-speaking online Quaker meeting for worship. Later that day, he wrote me, saying that I didn't look any different from years past. I could say the same of him. As one of his fellow team members at tolstoycenter.org said of him, "He is really a unique person with encyclopedic knowledge and a pure heart like a child."

Goodbye for now, Vitaly. Eternal memory!

In our kitchen -- playing Dixit with our students and guests, 2014.

With Judy (left), Kara Maurer, and Anna Thomas, in 2014.

With Sergei Grushko at Friends House Moscow, 2011.

At the Sorochinsk newspaper office, 2011. This building was the headquarters of the U.S. Quakers participating in the Buzuluk-based relief operation. At center: Liubov Surkova, editor at the time.

A quiet moment in our apartment, Elektrostal, 2011.

Vitaly's legacy: the huge online Russian-language Nonviolence Library. The home page bears the sad news of Vitaly's passing, and continues: "... Now our task is to persist and not give up, to find time to communicate and support both our resources and ourselves, to continue adding high-quality content to the site -- now in memory of Vitaly's enormous contribution to the benefit of all seekers."

Once again, here is the bilingual Tolstoy Center for Nonviolence, whose organizers included Vitaly, and for which I served as an editor.


Mondoweiss: The Times Are a-Changin'? (Or, how happy is Israel, really?)

GetReligion gives a hat tip to Al Jazeera's strong coverage of religious persecution.

Emily Provance: When new people show up in your meeting or church ... hooray, and what next? (Part of her series on "being the church.")

Greg Morgan: The Northern Lights and the worshipping community.

Mark Russ on James Cone and white liberal Quakerism.


Steve Guyger in Brazil. "I Tried So Hard."

11 March 2021

Marion Ballysingh's testimony (God's sweet revenge, part two)

God's sweet revenge, part one

Hell, holiness, and Jerusalem


In the mid-1980's (exact date to be inserted when I retrieve my diaries from the bank) I made my first trip to Jamaica, sent by Friends World Committee for Consultation to attend Jamaica Yearly Meeting of Friends. Inevitably I fell in love with the island and its Quaker community.

I don't want to begin listing all the memorable Friends I met during that visit -- and risk leaving someone out! However, I remember two Friends in particular who had Richmond, Indiana, connections; both were graduates of Earlham College, located in the city, Richmond, where I was living. One was Mais Howard, who became a good friend in later years. The other was Harold Ballysingh.

I first met Harold at Kingston Friends Meeting, the unprogrammed meeting held at Kingston's Friends Centre. Harold had recently published a tribute to his late wife Marion Cowperthwaite Ballysingh, Quaker Lady in Jamaica, and he gave me a copy. Her biography was a fascinating sample of one of the most important features of Jamaican Quaker history -- the deep involvement of Friends in the island's voluntary social services, especially in services to children and their parents.

from Quaker Lady in Jamaica
Harold had graduated from Happy Grove Friends School, near Hector's River, Jamaica. Marion was a graduate of Haddonfield Friends School in New Jersey. They met in 1924 -- in fact, they met on Harold's first full day as a new student at Earlham. The academic year was already a month old when he arrived, so he was eager to start. The first class that he found in session after completing his registration was Anna Cox Brinton's Latin class; when it ended, Brinton asked another student, Marion (if you hadn't already guessed!), to meet with the new student and bring him up to speed in the coursework. After that meeting, a whole month went by before Harold dared initiate the next conversation, but his heart was already captured on that first day.

And so began the 54 years of their life together. The story of their romance in the pages of Harold's book is touching, with one sad exception: their dates rarely included the movies, because in the Richmond of that era, Harold would have had to sit in the back of the theater. He realized that Marion would have insisted on sitting with him, and (as he wrote) he could neither ask that of her, nor could he -- accustomed to the public freedoms of his homeland -- endure the discrimination silently.

Marion lived to the age of 73 -- and 51 of those years were spent in her new homeland of Jamaica. Soon after her arrival she found her vocation in the social services, culminating in nineteen years as the executive secretary of the Council of Voluntary Social Services. During those years, she was named in the new Queen Elizabeth's first Birthday honors (1952) and was asked to serve at the Quaker United Nations Office in New York City as a visiting consultant on issues of slavery, human rights, and race relations. At her retirement, and again nine years later on the occasion of her death, tributes poured in from all corners of Jamaican official and civil society, and beyond -- much of which Harold recorded in his book.

Harold was deeply drawn to Marion's faith, and mentions this theme prominently in several points of his book. It was in fact this aspect of his portrait of Marion that came back to me recently as I pondered yet another discussion of eternal damnation: Love wins, unrequited love loses. A response to Rob Bell’s view of hell. (Sorry that it took me so long to get to the point of this blog post!) Once again, the fulcrum point of the argument seems to be another version of the tired old binary choice: either we accept or we reject God's mercy, fully and culpably aware of this fateful fork in the road:

I agree with Bell that love does win, but his conception of love is incomplete because he forgets that it takes two-to-tango. God has extended a dance invitation to all of us so when we tell Him that our dance card is full we miss the opportunity to trip the light fantastic with the lover of our souls. Sadly, many humans are afraid of the commitments inherent in divine intimacy so they opt for being wallflowers at the salvation dance rather than stepping out and cutting a rug with the Groom at the wedding feast of the Lamb.

God’s love wins! However, when it is not reciprocated, those who reject it lose. Hell isn’t about sins committed but about God’s redemptive love going unrequited.

Erik Strandness then goes on to mock postmodern attitudes to love -- attitudes that (he implies) fatally deceive us as to the true nature of love as offered by God. It's another variation of the argument that Albert Mohler made in response to Charles Blow: If Christians let themselves slip to the point that they are just too nice to believe that their "good" neighbors are going to hell, it's "... the ultimate confusion of theology and etiquette."

from Quaker Lady in Jamaica

I turn to Marion Ballysingh, not necessarily for her theology (though it is certainly there!) but for her refreshing clarity of practice. Harold directly attributes her devotion to social service with her Quaker faith. He recounts several instances of her wonderful ability to combine deep piety with pragmatism and humor. Among his anecdotes is this visit to their home by door-to-door evangelists concerned to warn their audience about the perils of hell:

In a nutshell, the pleading was, that unless one's soul had been saved -- and these ladies seemed to have considered themselves the agents of that process -- then one faced an eternity ... in the flames of Hell! Marion having listened intently, when they had finished, had the following to say. She who could not refrain from humour, even in the most serious circumstances, opened her reply by quoting her beloved John Greenleaf Whittier:

I trace your lines of Argument;
Your logic linked and strong
I weigh as one who dreads dissent,
And fears a doubt as wrong --
But still my human hands are weak
To hold your iron creeds.
[Against the words ye bid me speak
My heart within me pleads.]

I have a strong suspicion that she had, quite sometime before, checked on those lines and awaited her opportunity. Amiable woman that I know she was, she could be very mischievous at times! But it seemed to have worked, for we never had any more callers. Word must have got around that callers might be subjected to strange poetry! 

Having quoted Whittier, she proceeded:

"Now tell me if I am wrong. Isn't Satan the greatest enemy of God? And isn't he the commandant of Hell? And if that is so, can you ladies explain to me why God would want to give Satan such great pleasure as to hand over to him any of His children whom he created in His own image so that he can burn them in Hell forever?"

The two answered, "The Bible says so."

But Marion was not about to be drawn into any argument, and continued,

"So when we sin, God washes His hands of us and sends us to Hell? Don't you think that you advocates of such a doctrine are attributing to the Creator of the Universe a woeful lack of ability to bring sinners to their senses? Is God not capable of doing any better than to appoint Satan as His agent and supervisor to burn souls? Wouldn't that be supplying Satan with proof of his own success?"

She closed the interview, not in the exact words of Watts, but identical in essence:

"I believe in the promises of God enough to venture an eternity on them."

I see no evidence that Marion Ballysingh confused theology with etiquette.


Sarah Bessey on prayer -- a delightful and moving episode on the podcast The Bible for Normal People.

Brian Drayton seeks concrete examples of "how Friends in the ministry — of whatever age or length of experience — have been guided, chastened, encouraged, or instructed."

And in the meantime, Beth Moore parts ways with the Southern Baptists.

Emily Provance: What grown-ups do. 

Obituary for a dear friend, Amy Heil.


Blues from Argentina.

10 December 2020

Howard Segars

A few days ago, one of our friends on Facebook posted a picture taken at our wedding. Three of our wedding guests were posed in the center of the frame -- and, with a pang, I noticed another familiar figure off to the side -- Howard Segars.

Howard Segars and Judy Maurer
That led me to search out our wedding album, hoping for a better view of Howard -- and here he is, talking with newlywed Judy outside the Friends Meeting at Cambridge meetinghouse, August 9, 1980.

Here on my blog, back in May 2010, I was musing about the passing of time, and went on to say:

I also think about people who are no longer with us. The Internet has completely changed our expectations about access to information -- but not all information becomes automatically accessible. I've become accustomed to being able to supplement a letter about some subject with hyperlinks to more information, but, honestly, when Gordon Browne died, it was a shock to find how little there was online to link to, in comparison to the floods of data available about people alive today who are unlikely to do 10% of what Gordon did for the world. Maybe it's time to revive and enhance the old Quaker tradition of the memorial minute, with encouragement to make them available online somehow.

Just to name one example: I really miss Howard Segars of Beacon Hill Meeting, and I wish there were more about him online.

I was at our home in Russia when I wrote those words. Now I'm back in the USA, with my paper archives right next to me. On a hunch, I went through my "S" folder -- and to my delight I found several letters and cards from Howard. Just as significant, in view of my wish from ten years ago, I found a memorial minute for him:

8.11.85

MEMORIAL MINUTE FOR HOWARD SEGARS

Howard DeFriese Segars of Beacon Hill Monthly Meeting died in Cambridge, Massachusetts on the 21st day of Six Month 1985 at the age of 38. He joined Friends Meeting at Cambridge Fourth Month 1972 and supported it with his gifts and efforts through the years. He also supported Beacon Hill Friends Meeting in its early days when only a handful gathered as a worship group. In 1980 when Beacon Hill became a monthly meeting, Howard became its first clerk as well as a founding member.

Many members of the Beacon Hill community recall that it was Howard who greeted them at their first meeting, and because of his outreach, they felt moved to return. Howard’s many letters to members, attenders, and other friends reflected his sensitivity to others and his desire to minister to their needs. His eloquent vocal ministry reflected his vast knowledge of the Bible, the early church and liturgical calendars of other faiths, his awareness of God’s presence, and his intense concern with suffering caused by injustice. Howard considered no task in Meeting above, below or beyond him, from dishwashing to care of children to struggling through Meeting for Business with such difficult issues as sanctuary for Central American refugees.

Among his contributions to New England Yearly Meeting were his memberships on the Permanent Board, New England Friends Home Committee, and the New England Friends Home Long Range Planning Committee. Howard Segars was one of the first to challenge New England Yearly Meeting to recognize contributions of gay men and lesbians and to welcome them openly into the mainstream of the Society.

He served Beacon Hill Friends House on the Program Committee, in the Quaker Studies Program, and through his counsel to staff during stressful times. He was also active with Friends General Conference.

Howard was deeply committed to issues of justice. As a teenager in Alabama during the civil rights struggle in the early 1960s, he chose to walk rather than ride the segregated buses. He worked as a VISTA volunteer in 1968 before finishing his degree in classics at Brown University. Studying clinical psychology at Boston University, he specialized in the care of the elderly and later lectured nationally on abuse of the elderly. Howard reminded us that all major religions teach us to care for our elderly.

He was instrumental in the formation of health and counseling services in Boston for gay men and lesbians. It is a sad irony that he died of AIDS, a disease that has so far afflicted mostly gay men. Despite declining health during the last two years of his life, he was available by beeper 24 hours a day, 7 days a week to the elderly that served through Guardianship Services; he was lecturing around the country until a month before his death; and he was an active participant in the Quaker Studies Program. He continued to live fully.

We know of no one who more passionately followed the admonition of Isaiah to “seek justice, correct oppression; defend the fatherless, plead for the widow.” He suffered the rejection of the disabled. He suffered the rejection of a gay man. He suffered the isolation of the outsider. He suffered the misunderstanding frequently felt by people who champion unpopular causes. Howard used the experience of his own pain to identify with and respond to the pain of others.

We rejoice in having had his strong presence among us and we feel intensely the palpable absence of his leaving. We grieve over our loss. We will miss Howard’s laughter and his spirituality.

  Committee: James Anthony, Don Galbreath, Lolly Ockerstrom, Erica Voolich

Easter 1982
Howard was a master storyteller, with stories (true or not, we didn't always know!) that were both hilarious and profound. He had a lot of material to work with -- his own experiences of life and service, his education in classics and psychology, his association with Quakers and with the Society of St. John the Evangelist, and most endearingly, with our own little Beacon Hill Friends community. 

We left Boston in 1980; on March 2, 1981, he wrote to us,

Meeting has grown since your departure and there have been a few First Days when folk have sat on the floor and the stairs! It's nothing short of amazing to me. The memory of tiny meetings for worship is still fairly recent and the change has been quite dramatic. I am learning, slowly, the art of clerking. Ministry and Counsel and business meetings have worked hard on the "busy" details and the work shows. Both of you gave much and your sharing has helped get Beacon Hill where it is today.

A short version of his memorial minute was published in Friends Journal in November 1985. I hope I've introduced Howard to more people through this post -- and if you already knew him, maybe you've had a chance to relive some good memories. Maybe you were even one of those who -- like Judy and me -- remember his warm greeting upon your first visit to Beacon Hill Friends Meeting.


Friends World Committee for Consultation is seeking the next general secretary for its World Office in London. Details here. (In case you missed it, there's a link on this page to Gretchen Castle's letter to Friends.)

In Russia, as elsewhere, sometimes it takes determination to remember. The case of Vera Ermolaeva.

Upcoming Scholar-Activist Encounter, December 17, features Weldon Nisley and Tom Boomershine. Cosponsored by Christian Peacemaker Teams, the Center and Library for the Bible and Social Justice, andthe Network for Biblical Storytellers International. 

Peterson Toscano on using the Zoom platform more effectively and creatively.

C.S. Lewis on "trumpery," via Nancy Thomas.


Remembering Little Charlie Baty.... Here's another collaboration with Anson Funderburgh and Mark Hummel:

03 December 2020

Advent connections

At Camas Friends Church last Sunday, it was my turn to say a few words at the opening of our meeting for worship. On that first Sunday of Advent, I referred to a quotation I've used three or four times before on this blog -- perhaps the closest you'll get to a George Fox quotation on Christmas:

We must not have Christ Jesus, the Lord of Life, put any more in the stable amongst the horses and asses, but he must now have the best chamber, the heart, and the rude, debauched spirit must be turned out.

Turning out the rude, debauched spirit is not the work of a moment. Maybe that is the reason we need a whole period of fasting and contemplation -- in other words, Advent -- to consider how we will make room to receive the Baby.

Is it fair to ask, after nearly two millennia of preparation, why we still need to turn out that rude spirit? Part of the reason might be that spiritual bondage is embedded and wily (think of addiction as an example), and combines with our individual appetites and blind spots in unique combination. There is no social evil that doesn't confront me with a personal challenge: do I challenge or acquiesce, and at what cost?

Source.  
To take the spotlight safely off myself for a moment, I've been thinking about William Penn recently. This evening I was reading a biography of Penn published in 1851. It included a detailed, dramatic account of the Penn-Mead trial, widely credited with establishing the independence of trial juries. Author William Dixon observes,

Here we again observe William Penn enlarging the contracted sphere of his sect. The ordinary Quaker, in the simplicity of his heart, would have defied the unjust law, and suffered like a martyr -- satisfied with an appeal to conscience. Penn joined a larger amount of that worldly wisdom, which, like the rest, he fancied he despised, to his more ardent zeal. He knew his country, and his country's history. His legal studies at Lincoln's Inn had not been thrown into a barren soil. The circle of his mind was large, and he never sunk the Englishman in the sectarian. He was anxious about civil as well as religious liberty. Wisely therefore he took his stand on the old charters, and made his appeal to the public in their own cause. [Source, page 99.]

Just as he did in his earlier imprisonment, where he challenged the absurdity of imprisoning people for their theology, he made a direct connection between Quakers' freedom to preach in Grace-church Street and the rights of British citizens to a fair trial. He was not satisfied simply to be a good Quaker, but required of himself to be a full-fledged citizen as well, and he required the Court to respect his stand. No doubt, for him it was not a matter of "as well," because he made the connection.

With the advantage of three centuries, we wish he had made another connection. During the Penn-Mead trial, as the jury was led away to yet another night in jail for having rendered an unsatisfactory verdict, Penn looked at them and said, "You are Englishmen, mind your privileges. Give not away your rights." His courageous witness to those rights went well beyond that era's common understanding; a short time later he was back in trouble for defending the rights of Roman Catholics, despite his opposition to many of their doctrines. But when it came to his colonial estate in Pennsylvania, and in the laws of that new colony, those rights extended only to Englishmen. William McNeill writes, 

Penn’s Quaker professions of equality and fair play counted for little or nothing once confronted with a rapidly growing province with an acute shortage of labour to work the lands and carry out the multitude of tasks demanded by rural and urban Quaker society. Wage labour at this time was difficult to obtain in a Pennsylvania where land was cheap and fertile and where credit was readily available. Quaker pragmatism therefore, demanded the labour of slaves.

McNeill describes the roles of slaves in Penn's own estate. Penn's 1701 last will and testament would have freed them at his death, but no such clause appeared in the next two versions.

I don't consider myself wiser or more courageous than William Penn. What connections do I still need to make in order to welcome the infant Jesus into a prepared heart? Is there a clue in the reference to simplicity that follows? Happy Advent!


A good question:

Dialogue with John Robinson, Lieutenant of the Tower, as the authorities were trying to trick William Penn into a situation where he could be required to take the oath of allegiance, against his principles. (Source, pp. 114-116.)

Do we need Advent?

Turning out the rude, debauched spirits.


It has been forty years since we heard about these four Roman Catholic churchwomen from the USA who were killed in El Salvador: Maryknoll Sisters Maura Clarke and Ita Ford, Ursuline Sister Dorothy Kazel, and lay missionary Jean Donovan. Margaret Swedish retells their story and makes the connection with today.

I learned from these women about the courage of stepping into reality and allowing it to touch you, to change you or, as Maura put it, to “strip you and show you God.” I told their stories over and over again for 23 years as coordinator and director of the Religious Task Force on Central America and Mexico in Washington, D.C. Over those years, I came to know many of their friends and family members. The four women became so much a part of my life that to this day I cannot believe I never met them in person.

I fervently wish that a younger generation will come to know their story because it expresses a historical thread that runs through our history to this day. It runs to our southern border where hundreds of Central Americans are languishing in misery because we refuse to open our border to them and in the rise of anti-immigrant sentiment in recent years.

Clive Thompson on monetizing space -- the economics, ethics, and risks.

The unexpected costs of Bezos-style space exploitation are, as yet, a little distant—decades, at least. But if there’s one thing we’ve learned from observing the human and environmental wreckage of the industrial era, it’s that history is like space travel: The path you set at the beginning is critical. Changing course later on is much harder. So it behooves us to plan now. Are there ways to avoid the worst possible outcomes in space? How is commercial life in space going to unfold?

An open letter to the Christians of Belarus: English. Russian.

At the Royal Society in London, a Quaker's portrait is unveiled: Jocelyn Bell-Burnell.

A "Rethinking Thanksgiving" toolkit. Thanks to David Finke for the link.

Giving Tuesday has passed, but there's still time to contribute to Christian Peacemaker Teams through my online Giving Tuesday campaign.

The Internet Archive makes room for classic flash animations, whose files must be played with software that is no longer supported. (However, the Archive doesn't seem to have my own favorite series, Masyanya.)


Vanya B. Goode! Denis Mazhukov and Ksenia Fedulova.

08 October 2020

Anne Thomas, fellow-voyager (1944-2020)

As I look back, I see that my ministry has been as a teacher.
 (Anne Thomas, "Autobiography")

My late friend and mentor Anne Thomas indeed served as a teacher to many people in many contexts. As I grieve her death, it feels right to testify to my own experience of her as an educator in the widest sense.

Early in her career, she taught high school science and mathematics in England. Many years later, having emigrated from England to Ottawa, Canada, she visited Carleton University "to see what courses I needed to take to obtain teaching qualifications in Canada," as she recounts in her autobiography. "While lined up at registration I saw courses that looked interesting that were offered in the Religion Department and signed up for those, little realizing that I would eventually teach courses in that department."

She also took classes at the Ottawa Lay School of Theology. When I was a new Friend in Ottawa, she encouraged me to take some classes there, too. Some of my favorite memories of my education as a newly convinced Quaker involved attending those classes together with her and Deborah Haight.

Deborah had helped start Ottawa Meeting back in the 1950's, and Anne began attending shortly after arriving in Canada in 1968 with her husband Barry and young daughter Helen. (Helen's brother Simon was born in 1970.) At Ottawa Meeting, Anne taught First-day school, served in various volunteer roles, and began a lifetime of ecumenical involvements on behalf of Friends in Ottawa and nationally. Her teaching skills in Bible and theology served Ottawa Friends, her students at Carleton, and beyond. She served Canadian Yearly Meeting on the Religious Education Committee and other committees, and eventually became the yearly meeting's general secretary. She began receiving invitations to lead Bible studies at yearly meetings, United Society of Friends Women events, and Quaker conferences and retreat centers all over North America and in the UK. 

In 1995, she gave the Swarthmore Lecture at Britain Yearly Meeting's sessions. The lecture and accompanying book, Only Fellow-Voyagers: creation stories as guides for the journey, is an amazing example of her ability to open the Bible (starting with Genesis, in this case) and draw us into an exploration that visits the fields of biology, cosmology, cultural anthropology, Quaker spirituality, and the history and limitations of biblical interpretation -- all in the service of illustrating the unity and integrity of all Creation.
Over ninety-nine percent of the atom is space. In the Newtonian universe the vast areas of outer space created a sense of loneliness. In the quantum world space is filled with fields whose effects can be observed. Just as fish are unaware of the water that surrounds them, we are unaware of the fields that are within and beyond us.

Modern science accepts the mysteries and does not seek to explain them away. There is delight in seeing the caterpillar and butterfly as two forms of stabilized structure within the evolution of one system, rather than dead samples crucified in a dusty museum. We do not know how long the coast of Britain is, recognising that there is no final answer. Children's riddles are part of the reality of modern scientists, 'How do you hold a hundred tons of water in the air?' 'In a cloud.'

Scientists are beginning to see that the universe is not a great machine, but that it is a participant universe in which human beings may evoke a potential into reality. Just as the groundling was created to till the garden, we too have an ongoing role, but now we have eaten from the tree we are much more aware of the power of knowledge of good and evil. Like theologians, scientists build explanatory structures, telling stories that are scrupulously tested to see if they are stories about real life. At their best these stories incorporate the non-human voices of our planetary community when we are open to including them:

... ask the animals, and they will teach you; 
the birds of the air and they will tell you;
ask the plants of the earth and they will teach you; 
and the fish of the sea will declare to you. 
Job 12:7
Friends have also trusted me with their personal stories and to support them as they journeyed through difficult times. ("Autobiography")

My memories of Anne are grouped into two phases. The first memories all relate to the years (1974-77) when I lived in Ottawa and attended Ottawa Friends Meeting. Those years included some difficult times for me, as I struggled with my family's rejection of me, formalized by my being removed from my parents' wills. Eventually, I had to act to take my surviving sister out of the USA and settle her with my Canadian relatives before the courts would have removed her from my parents' custody. Another challenge: my application to stay in Canada after graduation, and settle there permanently, which failed despite the best efforts of Friends and my own Canadian relatives. I had plenty of personal demons to deal with, as well, centered on my first experiences of love and rejection. At times, all of these crises threatened to affect my academic work. Through all this mess, Ottawa Friends as a community, along with my own Heyerdahl relatives in nearby Manotick, Ontario -- kept me sane, and made God's love and care a daily reality. They even encouraged me to take on my first volunteer roles among Friends, both locally and at the yearly meeting. Anne and Barry Thomas, and their lively children Helen and Simon, were very much part of this support.

With my degree in Russian in hand, and with my small collection of theological books bought with my employee discount at the Anglican Book Society, I moved back to the USA in 1977. I had very few chances to see Anne and Barry again over the next decade and a half. Then in 1993 I became general secretary of Friends United Meeting. Anne was general secretary of Canadian Yearly Meeting and a member of Friends United Meeting's board, so she and I were once again co-laborers in Quaker service. Around the time that I began, Anne had helped head off a major potential crisis for FUM by warning us against investing in what turned out to be a Ponzi scheme that had drawn in several Friends groups, including the planners of a major Quaker conference involving many FUM constituencies.

Anne's care and support continued through other waves of challenge and crisis too numerous to recount now. Over the years Anne endeared herself to many FUM board and committee members from diverse backgrounds, some of which were outwardly very different from Anne's own English and Canadian history and unprogrammed Quaker experiences. Many board meetings ended with everyone heading for ice cream at a nearby restaurant. I remember one such gathering, where Anne recounted one of her high school dances in England that featured a relatively unknown local band, the Beatles.

Anne's Bible study for January-February 1998;
PDF version is here.
During my FUM years, Anne found another outlet for her teaching skills: she wrote a monthly Bible study column for FUM's periodical, Quaker Life.

Finally, Anne's words about her ministry to people in "difficult times" reminds me to add one more detail that I'd not been aware of until I read the autobiographical essay that Helen was kind enough to send me in the days after Anne's death. 
I also represented Canadian Yearly Meeting on the Interfaith Committee on Chaplaincy and the Correctional Service of Canada for many years. Committee meetings were often held in penitentiaries and this experience was focal in helping discern the role of chaplains in Canadian Yearly Meeting. It also led to my being part of an ecumenical group of women who led Sunday evening services at Prison for Women in Kingston, Ontario.
Anne departed on her final voyage on September 4. It has taken me this long to assemble these poor words to pay tribute to her influence on me -- and doubtless on many others in and beyond the Quaker family. I believe that, in God's good time, our paths will somehow intersect again.



Anne's obituary. 

Information about her memorial meeting:

Dear Friends everywhere,

New Brunswick Monthly Meeting of the Religious Society of Friends and the family of the late Anne Thomas of Dartmouth, Nova Scotia invite you to attend an online Memorial Meeting for Worship where friends and family will gather to remember Anne.

The meeting is scheduled to take place from 2:00 until 4:00 PM, Halifax, Nova Scotia time (GMT-4) on First Day (Sunday), November 8th, 2020. There are options to attend the Zoom meeting by computer with video and audio or by telephone with audio only.

Programme for the Meeting:

1 - Welcome and Programme review - Vincent Zelazny, Clerk NBMM

2 - Introduction to Quaker Memorial Meeting - John Calder

3 - Reading of Memorial Minute - Ellen Helmuth

4 - Meeting for Worship with Ministry to the Grace of God in the Life of Anne Thomas - All

5 - Closing of Meeting for Worship - Vince Zelazny

6 - Cosmic Tea - a series of 15-minute small-group conversations in breakout rooms

Please register in advance for this meeting using this link:


After registering, allow some time to receive a confirmation email containing information about joining the meeting.

Please share this information widely with your friends and through Friends' networks.

Yours in Friendship,

Vincent Zelazny

Clerk, New Brunswick (Canada) Monthly Meeting

Religious Society of Friends (Quakers)

voice/text: 1 506 470 3921



Two brief orientations to Kyrgyzstan's current unrest. The Moscow Times. RFERL. I suspect they're inadequate, but they're a start.

What can we now expect from the mainline Protestant denominations that were once so influential in helping define the public moral dimensions of USA society? Two views: The New York Times. GetReligion.

Updates on the documentary film about Monteverde, Costa Rica, Sweet Home Monteverde (background here): 
  • The film participated in the Global Peace Film Festival; see excerpts from the Q&A with the online panel. 
  • A future opportunity: Sweet Home Monteverde will be part of the Friday Harbor Documentary Film Festival. I'll be part of the panel discussion on the film, along with director Robin Truesdale, on October 17 at 4 p.m. Pacific time.
A book review of Marilynne Robinson's latest novel, Jack. You probably won't be surprised that I ordered it before I even finished reading the review.

Notice that my blog has steered clear of any USA politics this week. Heather Cox Richardson's daily commentary has just posted; she summarizes things as they stand today better than I could.



Now based in Austin, Texas, Sue Foley began her life journey in Ottawa.