The common bond and shared experience of communities that share space and time and value is important to understand and document. Both the Quakers and the Network of Religious Communities (NRC) are solidly led by a progressive middle class. Perhaps this is the condition of institutionalized religion within America. Perhaps the institutionalization of religion is an inevitable and “civilizing” force; hospitals, universities and social services have their origins in religion. The institutionalization of religious practice and thought is ancient. The inner light may want to see itself outside of this formalism, with various levels of “success.” But can the NRC and Quakers accept their role as mainstream “civilizing” forces within a capitalistic empire?
Those who own property “serve” those who don’t; this is bourgeoisie charity, which is different from revolutionary solidarity. Of course charity is better than inaction or hostility. But the progressive middle class should understand all dimensions of its role within the larger revolutionary movement, which is the essence of religious community.
The NRC works to advance human rights and find common ground between diverse faith communities, which make up its membership. Currently, the working programs of the NRC include: media (radio/TV) information programs, a food justice advocacy and hunger program (with a food pantry), a faith informed symposium for medical students at the University of Buffalo, prayer sessions with Muslim Imams and Jewish Rabbis, and other interfaith gatherings such as the Tent of Abraham faith walk, and an interfaith Thanksgiving service (both of which are food raising events), alongside of other occasional interfaith dialogues, an annual awards ceremony and an annual meeting. There are grants and networking links built into the infrastructure. During emergencies, such as racist attacks, immigration struggles or natural disasters, communities come together in unified support. In addition to these common focuses that are administered through the NRC, there are many groups that rent and inhabit space at the physical location of the NRC. These include Buffalo Zen Dharma, Christ is the Answer, Hunger Solutions/Food for All, Indigenous Women’s Initiative, League of Women Voters, Rahama (Resources and Help Against Marital Abuse), Quakers and the Western New York Peace Center. This list includes devotional, intellectual, advocacy and service oriented efforts.
These efforts can be manifested in parts, at will, but looking holistically, there are two broad paths for the progressive middle class. One is to embrace their privileged role within the empire and use their platform to shift or deconstruct the empire. The other is to renounce, “to sell your possessions and give to the poor.” (LK. 12:33). This second way is, potentially, the way of the Quaker testimony of simplicity.
Quaker simplicity can be understood in two ways, much like the beatitudes of Jesus are written about and understood in two different gospels. “Blessed are the poor” (LK. 6:20) and “Blessed are the poor in spirit” (MT 5:3) are two differing visions of society. “The poor” is a depiction of a very material reality. “The poor in spirit” relates more to a non-physical poverty. One way Quakers address non-physical poverty is through AVP and nonviolent communication workshops, where violence is a mental, emotional reality that can be changed through “language, education and behavior modification.” Physical poverty is addressed by progressive taxation and policy, reparations and universal basic income.
Quaker simplicity is commonly understood in terms of the Protestant Reformation. Since the time when the Roman emperor Constantine made Christianity a state religion, the universal church grew in wealth and influence. Over time, the hierarchical patriarchy, and the layers of rituals and legalisms and liturgies became oppressive. The Protestant reformation challenged this power structure and reformed some/many of these practices. For some, worship and devotion became more accessible and direct and personal. A meeting for worship could be held with less hierarches and rituals; devotion was simplified. This testimony of simplicity would allow for an inner light to be worshiped and related to. The inner light within a community of inner lights would allow for the blossoming of conscience. The testimony of simplicity could help to grow “the church.”
The hierarchical simplicity of Utopian aristocrats is a vision of multiple founding fathers, including the Quaker, William Penn. “The City on the Hill” and the “City of Brotherly Love” are a kind of simple fraternal order who, from within the comfort of their landowning compassion, speak the King’s English.
There is another kind of simplicity, one that relates to the material world. The resources that go into a pie are finite and must be labored for and managed. That pie can be sliced in many ways but the mass of it does not grow. The labor and resources that go into the pie have to be honored and compensated and the pie shared equally. Simplicity then, relates to reducing consumption of resources by “behavior modification.” If a person can learn nonviolent language then they can also learn to reduce, share and let go of greed. This second form of simplicity is necessary to reduce climate change and wars for resources, two of the main purveyors of inequality and violence.
“’Tis the gift to be simple, ‘tis the gift to be free” - old Shaker hymn.