Showing posts with label death. Show all posts
Showing posts with label death. Show all posts

04 April 2024

Life after a tornado (Pam Ferguson, Winchester Friends Meeting)

When we heard about the March 14 tornado that ripped through Winchester, Indiana, we instantly recalled the last Randolph County tornado of equivalent destructive power—the March 10, 1986, tornado that, among other things, heavily damaged Peaceful Valley Friends' meetinghouse. On that day in 1986 we were at home in Richmond, Indiana, sitting in our basement until the tornado warnings were over.

Ron and Pam Ferguson
Pam and Ron Ferguson have just celebrated 25 years as pastors of Winchester Friends Meeting. When I saw Pam's report yesterday on the aftermath of the recent tornado, I asked whether I could post it here. Pam said "yes" and explained: "We have so many people who are asking about helping here and I told them I would keep them updated and thus the report."


Life after a tornado –

It has been almost 20 days since a tornado hit Winchester, Indiana and it is time for an update. We have been overwhelmed by the goodness, kindness, generosity, and care so many have heaped on this community. Disasters like this make good people visible and they’ve touched many lives and have made a difference for many. The best of “community” has been alive and well.

The first thing I noticed on the day after the tornado was how comforting it was for friends and family members to show up at the homes of their family members to sort through the rubble, to help patch roofs or cut down damaged trees. In those moments of shock – being surrounded by family and friends was essential and brought much comfort in the midst of loss. There were many strangers who entered our community to help with cleanup and that was a gift also, but that piece of the response quickly became overwhelming.

National organizations responded quickly: Red Cross, Samaritan’s Purse, Mercy Chefs, Salvation Army, and many church relief organizations. They left after about two weeks and we are now on our own as a community to organize and launch a long-term recovery response. The county has about 400 buildings damaged or destroyed by the tornado, 147 houses were damaged and I’ve heard the number of 22 homes totally destroyed. We know this recovery will be years and not weeks and months. The city is trying to not lose people from this community, but it will be a difficult thing in a place where housing was already scarce.

The tornado destroyed one of our two nursing homes and this week they announced they will not rebuild and have let all their employees go. The tornado badly damaged our assisted living center and about 26 condos around the main building. Thirty of the assisted living people are staying in a local hotel and it looks like they will be there for the next six months while their building is rebuilt. A handful of condos look like they are unoccupied and almost all have damage. Many of those people are in a local hotel also. We had three churches destroyed and two are now just concrete foundations. Several small businesses were destroyed: a hair salon, Japanese Restaurant, Verizon store, Goodwill, Taco Bell, and a feed store. Walmart, our only grocery store, had damage and was closed for about 3 days. They are up and running now, but without heat. Two cemeteries were badly damaged and thousands of trees throughout the county were uprooted or broken off.

Our faith community had 15 people directly impacted from the tornado with damage to homes. This includes two women in assisted living who are now residents of the hotel. Only one lost his home completely, but others have repairs needed that range from $5,000 to over $100,000. Three had cars totaled. Insurance is coming through for many, but some are discovering they were underinsured or they are having to push adjustors to really look at roofs they know are damaged. It is a long, slow process to work through the damage of a tornado.

Our meeting is prepared to help not only our members but others in the community as soon as we begin identifying who and what is slipping through the cracks. We are waiting on word for what FEMA and the Small Business Administration will be able to do. Many have already generously sent money to us or the meeting and we had money set aside for disasters such as this. In the past, we’ve given $1,000 to other churches who’ve had roof damage and had repairs or rebuilds and we will probably do the same for the rebuilding for each of the three churches lost in the tornado.

The community is literally buried in material aid. We were asked if the pantry could use some of the donated non-perishable food and we said yes. They wanted to bring 23 pallets (as in 5x6 foot pallets stacked high with food) to our already full pantry. We have room for maybe 2 pallets. They agreed to store what they have until we need it. The churches in Richmond and one at Liberty as well as the Richmond Food Pantry brought our pantry milk, eggs and fresh food when Walmart was closed and that helped greatly. Many of the neighbors who use the pantry do not have resources or are too elderly to travel out of town to get fresh food. For over ten years the pantry goes to Walmart three days each week to pick up food they donate to the pantry. We usually get about 300-500 pounds of meat each month among other items. Since the tornado and their reopening, either they’ve ordered too much or no one is shopping at the store and we’ve received over 2,500 pounds of frozen meat such as ground beef and chicken. If this keeps up, we may have to find other pantries to share some of the food as I can’t give it away fast enough.

To top this off, next Monday Winchester is in the path of the eclipse and is smack in the middle of totality. Hotels are booked and many families are traveling from across the US to be with their Winchester relatives for this eclipse experience. Most of us are completely overwhelmed at what has happened this past month and wonder how to survive another onslaught of visitors into our county. But we will and we pray for the gifts of grace, patience, and hospitality during the eclipse. And we pray for wisdom to know how best to participate in the long-term recovery of our community. We are thankful for this faith community who is active and responsive to the whole community as we learn to live life here after a tornado.

— Pam Ferguson, April 3, 2024

Before moving to Indiana, Pam and Ron spent nine years in South Sudan, Uganda, and Kenya with the Mennonite Central Committee doing development and peace work. Many thanks to Travis Etling of First Friends Meeting, Richmond, Indiana, who originally forwarded Pam's report to me.


Derek Thompson (The Atlantic) on our social losses when we stop going to church. (This article may be behind a paywall in two weeks.)

Glimpses of Toni Morrison as encourager and truth-teller, as seen through the rejection letters she wrote.

Greg Morgan on "losing Ben"—on grieving a death that (caused or hastened by alcohol) seemed to have been preventable. Judy and I went through a similar heartbreak not long ago. Maybe you have, too.

It’s simply tragic to watch a beautiful, gifted person struggle with a disease that one feels powerless to combat, and which takes them from us far too soon. It is especially tragic when that disease feels preventable but nonetheless proceeds inexorably, leaving behind a wake of broken relationships, grief, and longing for what might have been. Life feels too precious for it to end this way, but too often it does. For many of us, people like Ben occupy important places in our lives, and they break our hearts every day.

Friends United Meeting's Kelly Kellum co-signs a broad ecumenical call for a ceasefire in the Gaza Strip.

Remembering April 4, 1968.


Two blues veterans, Steve Guyger and Anson Funderburgh....

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....

20 July 2023

A repost from the Conversation Cafe: Death

Soon it will be twenty years since I began my Ferguson Fellowship year at Woodbrooke Quaker Study Centre in Birmingham, England. Shortly after I arrived at Woobrooke, Dan McCracken and Ron Woodward of Barclay Press asked me to contribute to a new feature on the Barclay Press Web site of that era—each contributor would write a brief essay every weekday for two weeks, followed by the next contributor, and so on.

On September 26, 2003, I found myself, reluctantly, writing about death.

This essay came back to me today as I thought about this coming Saturday's memorial meeting for Eden Grace, which I plan to attend online. 

As I re-read my essay, I was startled to see these words again: 

One of my personal friends is facing death. She said yesterday, "I've lost some of my buoyancy. I'm facing the fact that the odds are against me."

I was writing about Amy Heil, who lived seventeen more medically fragile years and still died much too young.

Thanks to archive.org, here's that original post:



Sometimes it is hard not to think about death. That’s okay. Many ancient teachers of Christian spirituality urged contemplation of one’s own death as an important exercise. Right now, my own is not what’s on my mind, just noticing other people pass out of my present—people I know, people I don’t know, and people I probably would not have wanted to know.

Johnny Cash, may he rest in peace, has always been somewhere in the background music of my mind. I have a recording of him singing “Folsom Prison Blues” with Willie Nelson, a version that is musically wonderful … but even more wonderful is the interaction between the two men.

The song itself evokes a world I would never want to be part of (“I shot a man in Reno, just to watch him die”) but I need to know that that world exists. My own sister did not survive her encounter with that world, shot by a kidnapper, left to die on a Chicago street. That was the first death that rocked my world, and propelled me into a nearly fatal trajectory of despair. It took me fifteen years after becoming a Christian to forgive myself for surviving her. As for her murderer, if he’s alive, that would mean he is living a very different life.

Yesterday we lost Edward Said. The obituary says he was an Episcopalian married to a Quaker—a combination I am familiar with! I can’t remember when I first encountered his writings, but I knew I wanted to meet him, find out what made him tick—academically, politically, spiritually. It never happened. He leaves behind incredible essays of honest, precisely aimed anger: he demands accountability for the shoddy way the world has treated Palestinians and allowed them to become the objects of the only apartheid system still supported (not just tolerated, supported, by our tax dollars) in the Western world; he equally demands accountability for Palestine’s enemies within, who sabotage the cause of Palestinian nation-building through corruption, egotism, lack of focus, and lazy self-deception.

One of my personal friends is facing death. She said yesterday, “I’ve lost some of my buoyancy. I’m facing the fact that the odds are against me.” I told her that she would never have to put on a front with me. Later, she said, “I know it will be all right. Really, it will.”

Those are the words I’m taking with me into the night.


Back to 2023....

Reposting these links relating to Eden Grace: an appreciation from the World Council of Churches, and Eden's own account of her WCC work. More recently, "Telling the Truth about Whiteness." And Eden's 2019 Michener Lecture at Southeastern Yearly Meeting.


Greg Morgan introduces a guest writer to his blog readers: Jack, a fellow chaplain until just recently, a man whom Greg considers "courage and grace incarnate."

Robert Mugge's book Notes from the Road: A Filmmaker's Journey through American Music is getting noticed. Kirkus Reviews. National Public Radio. I'm hoping to post a review of my own soon. Robert's Vimeo channel has lots of great clips.

Heather Cox Richardson comments on the plans our former president apparently has to recreate the USA in the pattern of "illiberal democracy," should he return to power. And these ideas are not his alone:

The [Republican] party appears to have fully embraced the antidemocratic ideology advanced by authoritarian leaders like Russia’s president Vladimir Putin and Hungary’s prime minister Viktor Orbán, who argue that the post–World War II era, in which democracy seemed to triumph, is over. They claim that the tenets of democracy—equality before the law, free speech, academic freedom, a market-based economy, immigration, and so on—weaken a nation by destroying a “traditional” society based in patriarchy and Christianity.

For those hijacking Christianity on behalf of authoritarianism (and for those who reject Christianity on the same basis!), here again is Robert Woodberry's study of links between the spread of democratic values and the global influence of mission-oriented Christianity.

How does corruption undermine democracy? A case study from the European Parliament. While we're on this theme, here's an uncomfortable link I posted 13 years ago: Lawrence Rosen's "Understanding Corruption." It still seems very relevant.

"Why should the church be so comfortable?" (A question from Micah Bales at Berkeley Friends Church.) 


Christone "Kingfish" Ingram, Chris Cain, "My Dog and Me."

22 June 2023

Bruised reeds

William Barber, preaching his last regularly-scheduled sermon at Greenleaf Christian Church, referring to the book of Isaiah, says: "I bring justice in the earth through the broken. I bring justice in the earth through the bruised reeds." Screenshot from source.

Last month I promised to re-read John Yungblut's On Hallowing One's Diminishments. The promptings to do so keep piling up, so today I sat myself down to read it.

Among the diminishments John Yungblut discusses are bereavements. There have been a lot of those recently, inside and outside our extended family. In addition to Eden Grace (whose memorial meeting will be at the Cambridge Friends Center on July 22), we heard just three days ago that Lonnie Valentine died. Lonnie taught peace and justice studies at Earlham School of Religion for over 30 years, and there are people all over the world who consider him their mentor. A common theme of the comments following his unexpected death: It's hard to imagine life without Lonnie.

One way or another the grief must be expressed, the work of mourning accomplished, before one can get on with the business of living. If one cannot hallow the diminisment of bereavement by writing of it, one can bear witness to it with friends of the Spirit in an infinite variety of ways. But nothing can altogether relieve the pain that must be borne in solitude.  — John Yungblut.

Yungblut also touches sensitively on the diminishments resulting from outward accident and the organic process of disease and aging. Personally I keep clinging to the not-altogether-fantasy that I'm very healthy, despite the fact that I need three specialists and eight daily pills in addition to my regular doctor. Maybe it's my curiosity about the future, as well as solidarity with friends and relatives, that  has led me to participate in two long-term studies, one on Parkinson's and one on Alzheimer's.

Yungblut quotes Pierre Teilhard de Chardin:

Not everything is immediately good to those who seek God; but everything is capable of becoming good.

These words immediately called to mind William Barber's sermon of last Sunday, his last sermon as lead pastor of Greenleaf Christian Church in Goldsboro, North Carolina, USA. In the YouTube video of the service, the readings begin here, and the sermon begins here. (But I seriously recommend not skipping the part in between.)

Barber's theme: our disabilities (which I'm equating with Yungblut's "diminishments") do not disqualify us from being people of faith; in fact they serve God and us, in demonstrating God's power through us. "We work so hard to present how strong we are, and we think that’s faith.... God's grace and God's glory is most evident when we are weak."

Church people don't necessarily understand this, Barber says.

They don't understand. That's how God works. A bruised reed, [God] doesn't break it. Now if you go around religious folk and you're bruised, they'll break the hell out of you. ... But that's not how God is. That may be how you are, and you can live like that if that's what you want to do. But don't claim then to be Christian when you do that.

Barber goes a step further, and I see his logic even if I'm not sure I can follow him. He says that some people are "crippled by design." In the apostle Paul's case, for example:

Paul is crippled by design. He's crippled by the need for a spiritual governor. He has seen so much, and has been afforded by God so many revelations in the Holy Ghost that he can't afford to walk around in good health because he'd be too arrogant.

That gave me something to think about. Barber himself, diagnosed thirty years ago with ankylosing spondylitis, knows something about disability and constant pain. While sharing candidly about his life journey, he doesn't make himself out to be exceptional:

Every main character that you heard read [in the day's Scripture readings] from 2 Corinthians to Isaiah to Matthew to Samuel is crippled. Broken. Handicapped. Is that your story, too? Somewhere, in this room, there's not a person in here who does not have some crippling reality.

Returning to John Yungblut:

I saw that the first step for me in learning to "hallow" the progressive diminishments in store for me was a deep-going acceptance. But the acceptance would have to be a positive, not a negative one, if it were to be a real hallowing. I must learn to do something creative with it.

I practiced imagining acceptance of the diminishments as if they were the gift of a companion to accompany me on my way to the great diminishment, death. As one day my body should undergo "rigor mortis" I began to tell myself that the progessive Parkinsonian stiffening could be undergone as if it were a kind of "rigor amoris"—a stiffening by love since it could be understood as part of the process by which I shall ultimately die into God.

I read Yungblut as advising and practicing a kind of double approach, both acceptance (even a humorous acceptance at times) and grief. Along the way, there are occasions for practicing penitence, and to give and receive the ministry of "substitution," as advocated by the writer Charles Williams—a mutual and prayerful willingness to bear one another's burdens. Ultimately, Yungblut urges us to become acquainted with the most fertile of all solitary disciplines: contemplative prayer.

How do I picture the threshold of this kind of prayer after William Barber's sermon? He began by recalling the story of Jonathan's young son Mephibosheth from 2 Samuel, disabled by an accident and unable to walk. Years later, when King David asked whether anyone remained from Saul's household to whom David could show God's kindness, and he was told about Mephibosheth. David invited Mephibosheth to have a permanent place at the king's table. (2 Samuel, chapter 9.)

With whatever diminishments and defects I might have, I picture myself being received at God's table, where you and I have a permanent place.


I copied the entire text of Murray Gurfein's decision in U.S. v New York Times Co. (the Pentagon Papers case, June 19, 1971) in my "Our Times" notebook. (More from that notebook here.) The case made a huge impression on me.

Another enormous loss, although not as unexpected: the death of Daniel Ellsberg. Some of the coverage: The Guardian. National Catholic Reporter. A conversation with Robert and Christine Ellsberg. Also: Christiane Amanpour's CNN interview of Ellsberg.

My review of another John Yungblut pamphlet, Quakerism of the Future.

Announcement of Eden Grace's memorial meeting.

On the contributors' page of this issue of Quaker Religious Thought there's a compact summary of Lonnie Valentine's contributions to Friends' scholarship (to that point). See his review in the same issue. Here's another brief article by Lonnie, "Want Leadership? Develop Followership."

On a related theme: Steve Davison on "Learning to Follow." (And here's a Russian translation. Thanks to Friends House Moscow for both links.)


Imelda May, "When It's My Time."

05 January 2023

Ceasefire shorts

A snapshot taken by a British officer showing German and British troops fraternising on the Western Front during the Christmas Truce of 1914. © IWM (Q 11718) [photo and caption at source].

Patriarch Kirill of the Russian Orthodox Church, Moscow Patriarchate, called for a Christmas ceasefire to begin tomorrow at noon Moscow time, and extending through Christmas (January 7). The purpose of the proposed ceasefire: "... so the Orthodox people can attend services on Christmas Eve and on the day of the Nativity of Christ."

A few hours later, the Russian president followed up by ordering a unilateral ceasefire for that time period.


Source.  
The Kyiv Independent article linked this ceasefire to the famous spontaneous ceasefires on December 24-26 (and sometimes even longer) in the first year of World War I. I haven't found references to the 1914 events in official announcements, but the connection is made explicitly in a petition circulated by the Fellowship of Reconciliation and several other organizations, with "... over 1000 faith leaders in the United States, including Rev. Jesse Jackson, Bishop William Barber, Rev. Jim Wallis, and Dr. Cornel West, – representing believers from every major tradition..." as signers. You can access the full list of names, as well as videos and other related resources, on this page.

The FOR's materials refer to an earlier proposal by Ukrainian president Zelenskyy: [Link and bold text in original FOR page.]

President Zelensky himself last week referenced the concept, asking Moscow to withdraw its troops on the eve of the holidays as a “meaningful step towards the diplomatic settlement that Moscow so regularly mentions.” This [Christmas] time when normal people think about peace, not about aggression,” he said. Although Putin unsurprisingly rejected Zelensky’s request that he remove all his troops, the fact that such discussion is taking place reflects how palpable the world’s desire for a ceasefire is.

It may be true that these comments by everyone involved—FOR and the other peace organizations, Zelenskyy, Kirill, Putin—reflect "how palpable the world's desire for a ceasefire is." It would be wonderful if this were true. The most 1914-like ceasefire, however, would be from the bottom up, at the initiative of the soldiers actually in the trenches and improvised barracks in Ukraine.

In 1914, the British soldiers and onsite officers were soon ordered by the generals to cease fraternizing with the enemy immediately and go back to full combat. Today, we already know that many of the Russian soldiers are confused and disillusioned by their situation, while the Ukrainian side tries to make the prospect of their surrender as attractive as possible. Maybe we can pray that these human beings on both sides of the front respond directly to the Prince of Peace whose birth they're invited to celebrate, as the politicians cast about for ways to end, or (as the case may be) to prolong this awful war.

The rest of us have apparently have not made our desire for an end to the shooting palpable enough. We're talking about 36 hours, after which Putin's genocidal project apparently continues. As for the Christians involved, it's hard for me to take Kirill seriously when he has given such full-throated endorsement to this cruel war, and did not publicly object to Russian shooting and bombing on Western Christmas Eve (increasingly celebrated in Ukraine) or on the universal New Year holiday.


Illia Ponomarenko of the Kyiv Independent tweets on his personal Twitter account, "If someone in the Western media dares to delightfully compare Putin’s 'ceasefire' with the Christmas Truce of 1914, I swear I’m gonna throw up." 

As if to reinforce Ponomarenko's resistance to any sentimentality, the head of the Donetsk People's Republic (so-called), Denis Pushilin, says there will be no unilateral ceasefire in the territory he claims. They will continue to respond to the enemy's "provocations." Furthermore, he interprets Putin's ceasefire as follows:

The decision of our President as an Orthodox person applies specifically to Orthodox people, for whom it's important to to go to church, to maintain their faithful attendance at Christmas services. For obvious reasons, we do not consider the leadership of the remaining part of Ukraine to be Orthodox.

Interesting distinction. Orthodox biblical scholar Ilya Grits saw things very differently, as he explained in his essay, "What does the 'people of God' mean in the context of the 21st century?" [Rus.].


I give you a new commandment:
love one another.
However you and I might interpret this Christmas ceasefire, there are two ways I am trying to drive a wedge of prayer into what otherwise may be a justifiably cynical analysis—yet another appropriation of Christian-scented civil religion for political purposes.

One: each bullet or shell or rocket not fired during this ceasefire may mean a life not snuffed out, a family not torn apart. Thank you, Jesus. 

Two: God grant that the actual Gospel of peace may find some new space, some new cracks in the armor, to influence decision-makers and change hearts in those hours, in the powerful name of Jesus. It's not totally impossible that something like this has already begun, and the ceasefire is a hint. We can pray!


Although I'm a pacifist, I'm not neutral in this conflict. Here are some past posts on neutrality and on dilemmas for pacifists in this current war.


Patriarch Kirill and the war: a jaundiced summary.

Eliot Borenstein on Russian propagandists' increasingly extreme depictions of Ukraine: "Video game logic."

A letter to the Friends United Meeting constituency from Colin Saxton.

Marcelle Martin on her spiritual ancestors.

The early Friends 370 years ago who left the shores of England to bring their message across the ocean spoke true revelations, many of which have been broadly accepted in our time, though those revelations still challenge us to further changes. But divine revelation does not stop. We are continually asked to attend to the newness that God is always bringing.

Greg Morgan on magical thinking and the imminence of death.

Last week I did my digest of posts from 2022. Here's a Top 11 list from Kristin Du Mez. Her ranking method is probably more useful than mine: she ranks her posts by numbers of views, and I pick one post per month, choosing the post I like the best (and, maybe subconsciously, the post I believe you should like the best!). Note: Kristin Du Mez would like your help naming her blog.

GetReligion's notable 2022 deaths, as compiled by Adelle M. Banks. Before reviewing this list I had somehow missed the death of Brother Andrew. (More about him at my post on Christian jihad.)

Here's where I'd like to be on the last weekend of this month: Clarksdale Film Festival, which will include two of Robert Mugge's films.


Speaking of Clarksdale, Mississippi, here's a clip from the film Full Moon Lightnin', featuring Floyd Lee and his friends. (I've used this clip at least once before, back in 2009.)

29 September 2022

Russia: Beautiful future or dead end?

Zdes' i seichas ("Here and Now") presenter Valeria Ratnikova interviews sociologist Grigory Yudin.
Screenshot from source.

The lead story on today's Dozhd' ("TV Rain") daily news program was the Russian government's plan to hold a ceremony with Duma legislators and staff tomorrow at 3 p.m. Moscow time to witness the signing of documents annexing four parts of Ukraine to Russia. The official announcement promises an "extended" speech by Vladimir Putin.

The ceremony is to be followed by a celebration and concert on Red Square. Among the details in the newscast were social network posts promising payment for people to participate in the event, along with a plea for help from an immigrant worker, who explained that she was threatened with loss of her job if she didn't show up.

In the meantime, Ukraine's president Zelenskyy has called a meeting of his Security Council for tomorrow, presumably to formulate a response to the announcements from Moscow.

On the newscast, presenter Valeria Ratnikova interviewed sociologist Grigory Yudin concerning social reactions to the mobilization and annexations, starting with a comparison of today's situation with the 2014 annexation of Crimea. She suggested that these annexations might serve as a sort of conditional victory for Putin and a sign of the usefulness of the "special operation." (After all, in 2014, many Russians were happy to have Crimea "returned" to Russia.) Yudin answered that anyone who is paying attention will hardly count the present situation as any kind of victory.

She continued with a question about the effect of these events and campaigns on, for example, Putin's popularity rating. Yudin points out that when people are in shock, it's unrealistic to expect accurate surveys. People will answer, "We didn't do anything wrong, we love Putin, please go away."

Ratnikova turns to another form of social reaction. We see various protests to the mobilization, she says, but nothing on any sort of mass scale. Yudin:

In order for masses of people to go out on the streets, they need to have some idea that things could change. Of course they understand that the cost might be high, they may be put in jail or in the current situation could even perish. (If thousands can be sent to die in Ukraine, they can just as well die right in Russia.) But that's not the main problem. If you're talking about a collective action ... then there must be a clear path from point A to point B. ... Right now there's no understanding about what we will do when we arrive at B. That understanding will happen when new possibilities appear. If the system starts to crack, then, yes, people will see a path from point to point. For the vast majority of the population today, that option isn't there.

Ratnikova asks her question in a different way: we see the young men going to the induction centers, with bands playing and flags waving, with their friends and relatives cheering, or crying as the case may be ... why are so many going there so obediently, so submissively?

Yudin's answer is interesting. "Imagine the table you're sitting behind begins trying to bite you. Your first reaction will be to deny that this could be happening." People cling to the illusion of normalcy as long as possible. "The preservation of the sense of normalcy is paramount. Otherwise, people couldn't function." When people understand that the boundaries of normalcy have been breached, then they might run, hide, or protest. But for most people, that kind of initiative is simply too difficult. They have become too accustomed to things being normal. They'd rather die than take action, much as Dmitry Bykov said in the interview I cited here a few weeks ago.

As for the instigator of all this, Vladimir Putin, what might he be expecting from mobilization and the annexations? Earlier in the newscast, Ratnikova spoke with political scientist Abbas Gallyamov. She asked him about the fumbling nature of the scheduling and rescheduling of all these events, including Putin's appearances. Gallyamov's answer was blunt: these actions have been taken because Putin had no good options, but something had to be done—one bad option or another had to be chosen. A bit later he suggested that Putin himself is confused and uncertain. Furthermore, Ukraine's successes and Russia's failures have made Putin look like a loser, and the more he looks like a loser, the less use he is to other central actors, foreign and domestic. And there are no easy ways out of this dead end. Even nuclear weapons ("the 'I'm not bluffing' bluff" as Ratnikova put it) cannot provide a more favorable outcome.

Women protest in Makhachkala, Dagestan.
Screenshots from source.
To return to Yudin's words about collective action, does it seem that the system is any closer to cracking? It doesn't appear this way at the moment; Putin's resources for maintaining political and social order are overwhelming. The system's guarantee of "normalcy" seemed to hold, for the most part, through the outbreak of war, through the repression of the remaining independent media outlets and harsh prison sentences in several notorious court cases, through rising inflation, and through increased social and economic isolation from most of the rest of the world. 

However, now his tacit covenant with the Russian people ("Leave politics to me, and I'll keep things stable and comfortable") is on the verge of being torn up by the war, and most dramatically by the mobilization—and its brutal implementation in incidents that even government outlets have acknowledged. 

So now, cracks are appearing. Hundreds of thousands of potential conscripts, preceded by a hundred thousand IT specialists (just to choose one group as an example), have left Russia; tens of thousands of soldiers are dead, wounded, or missing in action; and hundreds of thousands more are on their way to Ukraine to "plug the holes" on the front lines. Each of these people leaves behind relatives and friends who have a new understanding of what Putin considers "normal." There is nothing like having a son ripped from his family by conscription or death to make a mom or dad or dear friend lose their illusions and re-evaluate their priorities.

Nor can we expect that the Ukrainians who have been displaced from the occupied Ukrainian territories, or who are still there despite the occupation, will accept a new Russian normal. Not only that; some of their relatives in Russia may have somehow rationalized the situation, but others constitute a witness to the ruthless sundering of their family.

I continue to hope and pray for the beautiful Russia of the future. Sadly, it looks like the path to that future is obscured by the false normalcy of today. That future may only appear after those cracks spread, and the system fails spectacularly, possibly at the cost of many more lives. If the resulting chaos brings another authoritarian regime to power, the cycle may start over again, preempting a new and better outcome for a time; but those hundreds of thousands of creative emigres, and their disillusioned families and friends at home, might prove to be an enormous force for good. A fake normalcy will no longer fool them.


Related, more or less:

The beautiful Russia of the future, part one, part two.

Hall of mirrors.

How to write about Russia, part one, part two, part three.

I ain't no stranger.

To Russia with love.

Russian humor as testimony.


Farida Rustamova and Maxim Tovkaylo: Putin always chooses escalation.

Illia Ponomarenko: Why Putin's "partial" mobilization is "unlikely to change Ukraine's war course."

Two articles from Open Democracy: Volodymyr Artiukh on the future of Russia's Ukraine war; and Olya Romashova on Russia's conscription centers under attack.

White American evangelicalism is shifting to the South.

The God of transformation, not revolution.

Nancy Thomas: when there are too many funerals.


Re-running a Muddy Waters/James Cotton clip that speaks truth to fake normalcy: "You Can't Lose What You Never Had."

14 October 2021

On not waiting for a brush with death

If I had ever had a near-death experience (NDE) of my own, I would be leading with that story in this post. Since I have not, I'm going to make some second-hand applications of ideas that came to me during my reading of Bruce Greyson's book After.

The author's selection of near-death experiences in After is not remarkably different or more dramatic than earlier compilations by other authors. Nor does he come to startling new conclusions. The power of his book is in its almost plodding attention to classifications, statistics, comparisons, and the careful examination of mechanistic "explanations" for the mind's continuing ability to function when the brain is apparently disabled.

Over and over Greyson documents the experiencers' frequent testimony to the sharpness of their memories of being out of their bodies (often observing things as if from, above as rescuers pull their unconscious bodies from danger or doctors labor to revive them -- even observing things that they could not possibly have seen while conscious), meetings with dead relatives, the sense of being enveloped by love, accompanied by an unseen guide, and then coming back to normal consciousness with a renewed sense of purpose and perspective, and a conviction that death is not to be feared.

And he does all this with no doctrinal axe to grind. For every experiencer who cites an encounter with "Heaven," he can quote someone else who doesn't apply that label to the reality they experienced while near death or clinically dead. He lists the evidence that the mind is not simply a function of the brain's known chemical processes, but grants that we don't yet have a coherent explanation for how this is possible.

As I said, I've not had such an experience myself. Nor have I ever had other forms of supernatural experiences, although within my family such experiences have certainly occurred. But Greyson ends his book with a challenge: does the evidence that such things occur, and that experiencers gain a more humane and purposeful outlook, have implications for the rest of us? To put it in my own terms, which of these good outcomes (including lack of fear of death!) would I reject simply because, up to now, I haven't had own close brush with death?

One of Greyson's case studies gave me particular pause. Here's an excerpt:

Barbara Harris Whitfield had an NDE at age thirty-two when she suffered respiratory complications while immobilized after back surgery. She described a life review in which she reexperienced abusive childhood events from the perspective of other people involved....

"I could hear myself saying, 'No wonder, no wonder.' I now believe my 'no wonder' meant 'no wonder you are the way you are now. Look what was done to you when you were a little girl.'

"My mother had been dependent on drugs, angry, and abusive. I saw all this childhood trauma again, in my life review, but I didn't see it in little bits and pieces, the way I had remembered it as an adult. I saw and experienced it just as I had lived it at the time it first happened. Not only was I me, I was also my mother. And my dad. And my brother. We were all one. I now felt my mother's pain and neglect from her childhood. She wasn't trying to be mean. She didn't know how to be loving or kind."

If you've been reading this blog for a while, you know that I describe a fair amount of family dysfunction in my growing-up years -- violence, alcoholism, racism, and then the tragic story of my sister who repeatedly ran away from home to escape those things, and was murdered by a drug dealer. In telling these stories, I've permitted myself a number of unflattering descriptions of my parents. Should I repent of those descriptions?

For years, I've angrily rejected the cliche "your parents did the best they could," partly because they seem to have made deliberate choices that harmed us children. But reading Whitfield's story made me wonder how an experience like Whitfield's would change my perspective. For example: what if I could have experienced, for a NDE-like moment, what it was like to grow up in Japan during World War II, as my mother did? What was it like to see her city bombed by waves of American bombers? What was it like to be brought up in a Nazi-influenced school? What was it like to be formed by, not just one, but two cults of obedience -- to Hitler and to a divine emperor?

In the absence of a near-death experience, could I voluntarily undertake this exercise in empathy? Can I pray for God's help in doing so? I'm not giving any quick answer to this, but at least I'm asking myself the question.


Several of Greyson's cases refer to a specific contrast between our limited perspective in ordinary life and being on the edge of eternity, as in a near-death experience. The contrast: while in that near-death zone, experiencers report a total and complete awareness, an ability to see, or know, in all directions simultaneously, whereas here our bandwidth is extremely limited. Our brains serve as a filter, providing only the more or less linear stream of data we need to function now. Even with the best of empathetic intentions, I cannot deliberately open up this kind of channel.

How would such a perspective help me understand, not only my parents, my childhood, my own good and bad choices, but also disruptions in relationships that puzzle and frustrate me? One painful example: how would it help me to cope with people in the Donald Trump personality cult? -- especially those who are otherwise close to me? Would some kind of undifferentiated "it's all good" acceptance be demanded of me? If not, what lines do I draw? What fresh connections are required of me? Here, too (barring an NDE of my own!) I know I will need God's help.


W. J. Astore: We're mad as hell ... and fighting each other.

America needs an anti-imperial party, a “Come home, America” party, a party that puts domestic needs first as it works to downsize the military and dismantle the empire. Yet, in the spirit of Orwell’s 1984 and the Two Minutes’ Hate, Americans are always kept hating some putative enemy.

On the other hand... Matthew's Gospel, Abba Joseph, and Micah Bales: You can become all flame.

Speaking of flame, sales of internal combustion cars in Norway may end as soon as April 2022.

Yet another Ted Lasso opinion piece, but it's one I like.

October 16 and 23: Quaker Religious Education Collaborative online workshop, Creativity and Design for Teen Sunday School Resources.


A delightful glimpse of the Tedeschi Trucks Band rehearsing: