Teufelvolksbefolgengeist, Part 2
June 4, 2024 § 4 Comments
Casting out the spirit
Jesus’ answer to the problem of society’s possession by a violent and oppressive spirit is not to assault the man who is possessed, but to drive out the spirit that possesses him. To do this, he forces it to declare its name, its true-name, if you will—what it really is.
What is our Legion’s name?
I woke up a few mornings ago with a name in my mind: Teufelvolksbefolgengeist (pronounced toy’-full-folks-be-foal’-gen-gicest). (I love the German language for its capacity for creating compound nouns that say something concisely that you couldn’t say any other way, like zeitgeist, the spirit of the times.*) I translate teufelvolksbefolgengeist as the devil-spirit-whom-the-people-follow, whom they adhere to and obey.
The key to driving out this unclean spirit is not to attack the possessee, but the possessor, the teufelvolksbefolgengeist, the spirit that has infected our society. How do you do that?
First, we meet it with the truth of its name. This movement is following and obeying a spirit we have seen before. It animated Nazi Germany and reemerged in Soviet-occupied East Germany; it animated Stalin’s Russia. It’s an addiction to power and money, a love affair with the Satan, the father of lies, and with Mammon, the love of ill-gotten gain.
Second, we minister to the fears, trauma, and resentments that are the movement’s wellspring. Only by addressing the problems that the movement’s people face can we unbind them from their pain. Only communities can restore what they have lost—hope, a sense of belonging, of being seen and being known, and security, both material and spiritual. This calls governments, civic institutions, and the church to step up.
Third, we meet its most dangerous elements and their assaults with moral aikido, using their own energy and direction to disarm them and throw down their spirit, the way Jesus did repeatedly to his opponents. The way, for instance, that he caught out the scribes who tried to trap him into saying Jews shouldn’t pay the Roman tax: when you render unto God what is God’s, there’s nothing left for Caesar. For us, this means the law and the courts. And against the white Christian nationalists who are prominent in this movement (as “Christians” have always been in such movements), it means we prophetically uncover how they violate God’s laws with their words and deeds; specifically, in some cases, for instance, how they have broken their oaths of office, in which they had invoked God’s attention and judgment with the words at the end of their oath: “so help me God.”
Fourth, we meet the worst of them with humor and ridicule. Like Mel Brooks’s The Producers and the opening monologues of our late-night hosts. With political cartoons and video mash-ups of these possessed folks revealing their possessed selves, like John Oliver does in his show.
And fifth, we love. We call to their true selves. We answer that of God within them, that spirit within them that seeks truth, peace, wholeness, and love. I’m not talking about a feeling here, which we are just not going to feel. At least I’m not going to feel it, unless, perhaps, I get to know one of these folks personally. I’m talking about biblical love, which is something we do, not necessarily something we feel. With this love, we remember that we are dealing with a spirit, not just with a person; that these people are children of God, just like we are, that there is that of God within them, somewhere; that some trauma or pain lies behind their fear, their anger, their despair; that we must go high when they go low and remain faithful to our own moral compass.
To return to mythology and monsters for a moment, I take heart from a truth that guides the faithful fellowship of the ring in Tolkien’s The Lord of the Rings: evil always overreaches and it does not expect others to make the sacrifices that it would never make itself. Sauron never expects the good guys to destroy the ring; he expects them to use it. In the chapter in the The Fellowship of the Ring titled “The Council of Elrond,” Gandalf says something that has always stuck in my mind: “[Sauron] weighs all things to a nicety on the scales of his malice.” Meaning, evil assumes that everybody else is malicious, too. But we aren’t.
* I studied German for two years in college and still retain a surprising amount of that knowledge, considering. But I think this word teufelvolksbefolgengeist came into my mind because I’ve been watching Amazon Prime’s TV series Grimm, in which each episode features a monster from fairy tales or mythology, a la the work of the brothers Grimm; they all have German compound-noun names. I have long been fascinated by the monsters in mythology and folklore, and have always loved a good monster story. Grimm is pretty good in this regard.
Note that the Grimm brothers did not just collect these stories, they studied them, and developed a vocabulary for categorizing them according to repeating themes and structures. Their approach was soon applied to the stories in the Bible, especially those in Christian scripture, giving birth to what is now called form criticism, which names various kinds of gospel story according to their theme, purpose, and structure. The brothers Grimm are the progenitors of one of the main disciplines in Bible criticism.
Teufelvolksbefolgengeist, Part 1
June 4, 2024 § 1 Comment
Spirit-possession in America
America has become like the town of Gerasa in the gospel of Mark (5:1–20 and parallels in Matthew 8 and Luke 8): we have a man with an evil spirit who roams the dead places in our society crying out blasphemies and repeatedly escaping from those who would bind him.
Now it would be easy to conclude that I’m talking about Donald Trump, and yes, he fits the description. But, like the Gerasene demoniac, this spirit possesses not just one person; it is legion. Mark tells us the demoniac kept cutting himself with stones. Stoning was the prescribed punishment for blasphemy, among other crimes. This story is a metaphor for a society insanely attacking itself.
In the story, Jesus does not address himself to the man, but rather to the spirit. He asks: “What is your name?” “Legion,” answers the spirit, referring obviously, to the Roman military occupation/possession of Gerasa, of Palestine, of the known world, an unclean presence of violence and oppression in society. This explains why Gerasene society is attacking itself: some folks are okay with the occupation; some want to fight against it. Insurrections were so persistent and frequent in this region of the Near East that Rome posted a legion there to put them down.
When Jesus drives the unclean spirit Legion into the sea (an obvious reference to Roman expulsion), it/they enter a herd of pigs. “Legion” is a collective spiritual entity who, when seen through prophetic eyes, manifests through individuals.
The quasi-fascist takeover of the Republican party and other once-conservative institutions in America is our modern-day Legion. And like the story in the gospels, our Legion is a spiritual problem. The fear that animates the movement, the hate that darkens it, the crudeness, cravenness, and cruelty that characterizes the movement, all are spiritual conditions that reflect a corruption of character in the individuals who comprise it.
But like Legion, the movement is not just personal and individual in its characters, but also social, inter-personal, and trans-personal in its collective character. The individuals are in personal moral and spiritual crisis, especially in the the root meaning of that word in Greek—krisis means judgment in Greek. But the body politic is sick, also, and not just the body politic, but also the body civic, and even the body of Christ.
There is in the collective, in our contemporary white Christian nationalist movement, a momentum. Momentum is defined in physics as mass times velocity; velocity is defined as speed with direction. A movement in its spiritual dimension has mass, it has its people and their words and actions. It also has speed, it is on the move. And it has direction, it is moving toward something; the people that are its mass are trying to achieve something with their words and their actions.
This momentum is spiritual in character. It is greater than the sum of its parts. It is trans-personal. That is, it is transcendental, it transcends the wills of its constituent members; it has a mob psychology. It can induce people to do things they would not otherwise do, as it did in Nazi Germany.
Its power is fear. It’s lever is loss and resentment. Its weight is the promise of release from fear and the hope of recovering what has been lost.
But what to do? In my next post, I name this spirit and offer some ways to cast it out from us.
Spiritwind Hurricane
May 28, 2024 § 1 Comment
A Metaphor for the Gathered Meeting
The gathered meeting is like a hurricane of peace that has formed as a swirling pattern of astral spirit-breath-wind that has gathered over the sea of Light around the eye of our deepening silence. Okay, maybe “hurricane of peace” is an oxymoron. But let’s ride the paradox a little further.
Hurricanes form when an area of low pressure moves across warm ocean water. Air moves into the partial vacuum of the low pressure zone, picks up warm air full of moisture from the ocean, and rises; this draws in more air behind it, catching up more moisture. The air rises and cools, the water vapor precipitates forming clouds and then thunderstorms form, releasing even more heat into the storm through the condensation. And ultimately, a hurricane is on the move.
I cannot help but think of Genesis 1:2: “And the spirit of God moved upon the face of the waters.” But this should read “the spirit-breath-wind of God” because the words for all three are the same in both Hebrew and Greek.
Think of the “waters” as George Fox’s ocean of light, as a medium for the gathered meeting. We can think of the “low pressure zone” of the meeting in worship as what early Friends called the silence of all flesh, the deepening and centering of the worshipping community. Into that spiritual opening rise the prayers and spiritual yearnings of the worshippers, spiritual vapors drawn from the ocean of light by prayer and meditation, by love, attention, and desire. The updraft draws up with it the love, attention, and desires of other worshippers.
Some of this uplifting might ride on Spirit-led vocal ministry.
All of this spiritual energy is rising toward “heaven,” toward the undefinable and indescribable “space” in which spirit dwells. And then, at some point, something precipitates out, perhaps, especially in meetings for business, from some vocal ministry. Of, if not, then from some collective still small voice, some transcendent small signal among the worshippers.
And the spirit-hurricane of peace has formed, its swirling curls of spiritual energy gathering the meeting into a vortex of unity, presence, and joy, with the well of living water (John 4:10) in its eye.
In our time of trial
May 16, 2024 § Leave a comment
This has nothing to do with Quakerism, but I am so taken with it that I want to share it with somebody.
I’ve been reading William Wordsworth’s “Prelude,” an (extremely) long poetic autobiography, so excellent in its self-exploration and commentary on so many things. This is from Book Seventh: Residence in London, in which the young Wordsworth comes to the big city from his idyllic home in the Lake Country not far from the geographic fountainhead of Quakerism, and after finishing college at Cambridge.
My title: In our time of trial (pun intended)
Pass we from entertainments, that are such
Professedly, to others titled higher,
Yet, in the estimate of youth at least,
More near akin to those than names imply,—
I mean the brawls of lawyers in their courts
Before the ermined judge, or that great state
Where senators, tongue-favoured men, perform,
Admired and envied. Oh! the beating heart
When one among the prime of these rose up,—
One, of whose name from childhood, we had heard
Familiarly, a household term, like those,
The Bedfords, Glosters, Salsburys, of old,
Whom the fifth Harry talks of. Silence I hush!
This is no trifler, no short-flighted wit,
No stammerer of a minute, painfully
Delivered. No! the Orator hath yoked
The Hours, like young Aurora, to his ear:
Thrice welcome Presence! how can patience e’er
Grow weary of attending on a track
That kindles with such glory! All are charmed,
Astonished; like a hero in romance,
He winds away his never-ending horn;
Words follow words, sense seems to follow sense:
What memory and what logic! till the strain
Transcendent, superhuman as it seemed,
Grows tedious even in a young man’s ear.
Friends Journal article: Speaking to Our Members’ Conditions
May 14, 2024 § 1 Comment
A Friends Journal article
My article on membership in the May issue of Friends Journal is currently featured on FJ's website:
Speaking to Our Members’ Conditions: Giving Us Back to Ourselves.
You can also view a video FJ’s editor Martin Kelley recorded of his interview with me about the article here.
Encountering Spirit – FGC Retreat
February 29, 2024 § 1 Comment
Encountering Spirit—An Opportunity
Friends General Conference is sponsoring a retreat in April titled Encountering Spirit. I will join Marty Grundy and Stanford Searl in a panel and following workshop on The Gathered Meeting on Sunday, April 14. So I’m doing what I can to get the word out.
Information
Retreat website: Encountering Spirit.
Workshop schedule: Workshops.
When: Friday, April 12, 2024 – Sunday, April 14, 2024.
The Gathered Meeting Plenary: Encounter in Community—Sunday, 1 pm Eastern.
The Gathered Meeting Workshop: Sunday, 3–5 pm, Eastern.
Who: Steven Davison, Marty Grundy, Stanford Searl.
Description: How do we encounter the Gatherer in the Gathered Meeting? Thomas Kelly describes Gathered Meetings as “group mysticism of the disciplined soul and the disciplined group.” In this plenary, three Friends will describe their experiences of the Gathered Meeting and how they prepare for disciplined group mysticism. How do we encounter the Gatherer?
An “Unconference”
FGC is experimenting with a new format they’re calling an “unconfeence.” Participants will have the opportunity to add sessions to the agenda each day. Think of these as spontaneous interest groups or affinity groups, or even spontaneous workshops. Is there a conversation you’d like to share with likeminded Friends? A spiritual topic you’ve been exploring that feels alive and timely?
The topics for the peer-to-peer sessions will be decided during the event and participants may join whichever sessions they choose. Learn more about attending an unconference and preparing to convene a session.
Our Handmaid’s Tale
December 24, 2023 § 1 Comment
I’ve been watching The Handmaid’s Tale. It’s frightening how contemporary it is, how it corresponds to our time and reality more than it did when the book was released in 1985, and even more than when the show began in 2017.
Of course, we do not need a television program to show us what man’s dominion over women’s bodies looks like, or patriarchy’s control of female and human reproduction, or what state-sponsored sexual slavery looks like, when a woman can be forced to have sex with a man through brute personal force and then be forced to carry and give birth to his child through the force of the state.
All in the name of God, of course. For where else could men turn for an authority undeniable enough and yet pliable enough to not simply justify but actually sanctify such violence?
And not just control over whom you have sex with and have children with, but even why. Why? Our patriarchal sex-slavers do not have the excuse in Margaret Atwood’s story of a global collapse in human fertility. Our Commanders need no more than their own engorged will to power. Nietzsche would be proud, if these people were not such under-men.
These untermenschen do have their wet-dreams of a theocracy, however, just like Atwood’s Commanders, and also the same hypocrisies. At least they do in Florida.
I suppose such language is not Quakerly, not loving. Mea culpa. I do believe in the testimony of love; I do. But sometimes I feel more like Amos. Let justice roll down.
Public Ministry
December 3, 2023 § 3 Comments
Martin Kelley, editor of Friends Journal and author of the Quaker Ranter blog, recently posted about an article by Windy Cooler at FGC titled “What is a Public Minister?“. Windy Cooler’s article is the first in a series and I eagerly await the next posts, as I think this is a really important subject. In fact, I was led to reply to Martin’s post and would have done to Windy Cooler’s, but FGC’s site offered no such option. So here is what I would have said:
Like Martin, I, too, have been a “public minister” for decades, doing workshops, giving presentations, and especially, writing a lot. And for me, like Martin, the process has been “ranterish,” as he put it, pursued almost completely on my own without any institutional support or oversight.
The reason for this is this. In 1990, feeling led to write a book of Bible-based earth stewardship when I was at the time actively hostile to the Bible and Christianity, I sought oversight from my rather small meeting, knowing that I might get into trouble. At first, my meeting didn’t know what I was talking about. Then, after a second meeting, I was told to rely on my editor. They didn’t get that I needed spiritual support during the process, not editorial support afterwards. “We can’t tell you what to think,” they said.
I felt burned and bereft, and never went back to a meeting for support and oversight again, even though my sense of calling kept branching out into new areas, leading me into other ministries.
Then I moved to Philadelphia and joined Central Philadelphia Meeting. One of the reasons—the main reason, really—was that CPM has a Gifts and Leadings committee explicitly charged with supporting Quaker ministry. It is the only meeting I have ever heard of that has a settled and effective infrastructure for nurturing and overseeing ministry. And this committee anchors a broader culture of eldership in the meeting. The membership knows there’s such a thing as a leading into service and the meeting knows what to do about it when such callings arise.
And they can be proactive, not just responsive to requests for support from their ministers. I moderate a weekly Bible study online and a couple of our regular attenders serve on Gifts and Leadings. They brought this particular ministry to the committee and the committee has asked me whether I want support. I now have the informal support of a small group of Friends and a minute will come before the meeting for approval of more formal support. What a wonderful gift this is.
Quaker spirituality has two faces. One face looks inward with the personally transformative power of standing still in the Light, the spirituality of inward listening for God’s guidance, grace, forgiveness, healing, renewal, inspiration, and fulfillment. The other face looks outward. When we sink down in the Seed, when we abide in the Spirit’s love, this bears fruit in the form of ministry—service on behalf of the Holy Spirit to heal the hurts of others, to mend the world, to witness to Truth.
Nurturing these two faces of Quaker spirituality is, I believe, the primary mission of our meetings. Meetings that do not recognize and support calls to ministry/service leave at least half of their charge as meetings unfulfilled.
I know it’s not easy. Meetings have other things to do. And it takes a deeper knowledge of the Quaker way than some meetings possess, let alone members with the gifts of eldership that such support really needs. But I suspect that these gifts of eldership are there in very many meetings; they just lie dormant, only awaiting some will to service and experimentation. All that’s really needed is care, wanting to support each other. It will feel awkward at first, and mistakes will be made, but faith and practice will carry one through.
Fostering the knowledge of this aspect of Quaker spirituality and raising up these kinds of gifts is, in fact, one of my ministries. My calling is born out of my own experience, both the negative and the positive. It is why I’m writing this post and why I am so grateful for the article by Windy Cooler and Martin’s post. Thank you!
Restorative Justice
October 21, 2023 § 2 Comments
Marina, the life partner of another friend of ours, Claudio, was killed in a bicycle accident a few days ago. She was hit from behind by a young person who was distracted while driving—not sure exactly how at this point.
This circle of friends, who live all over the place, meet every few months by Zoom, and we met night before last. Claudio spoke for a long time about their relationship, what he knows about the accident, his emotional state, the days following; he was visiting family in Italy when the accident occurred.
He said several times that he was not “spiritual,” it was Marina who was spiritual. But every word out of his mouth, every meditation of his heart, was deeply, deeply spiritual. Especially, for me, what he had to say about the driver, who is being charged with something very serious—involuntary homicide? I don’t quite remember, except that it was homicide of some kind.
Claudio didn’t know whether he would have an opportunity to address the judge in the case, but he know what he wanted to say.
The person (a man, he thinks) should spend as much time in jail as Marina lived on life support between when she was admitted and when her organs were harvested, a few days. Then he should not be in jail. He should have to address young people ten times a year for I don’t remember how long about the folly, danger, and wrongness of driving while distracted. And for some time, the duration of which I also don’t remember, twice a week, he should volunteer at an animal shelter to walk dogs; Marina was a dog walker for part of her income.
This, I thought, was such a great example of restorative justice, which tries to be transformative rather than punitive.
He also spoke about forgiveness, which he says he’s working on, with some success. It was a beautiful and horrible time we had together.
The Road to Continental Heart
July 14, 2023 § 2 Comments
Dear readers:
I have published three books of poetry and a fourth is about to come out. You can learn more about them on my personal website, stevendavison.com.
The book. The first book is actually a hybrid book of poems, photographs, personal letters, short essays, and other elements. The poems in The Road to Continental Heart: Befriending, and Defending, the Spirit of North America were written for a friend who walked across the country with a group of environmental activists, one poem a week for nine months, most of the poems incorporating research I had done into the landscapes and places through which he would walk in the coming week.
A review. A review of Continental Heart has just come out on The Book Review Directory website, which, I’m glad to say, is quite positive.
More about the book. Continental Heart is a coffee table style book, hardcover, 8 ½ x 11, 320 pages, using fine paper stock to do right by the dozens of photographs that my friend and a friend of his took along the way. Whatever one thinks of the poems, everyone agrees that the book is beautifully designed. Kudos to my publisher, Boyle & Dalton.
The economics. Unfortunately, the book is quite expensive, at $49.99. I think it’s honestly priced, even underpriced, for its size and quality, but it’s still a lot of money. A window into the corrupt economics of the book publishing industry: at this price and given the standard book store discount of 40%, neither I nor my publisher make any money on bookstore sales. The reason is that my publisher and I agreed that charging enough to make any real money, say, $59.99, would make it too unattractive for a book of poetry; $49.99 is stretching it already. But Amazon gets a discount from the printer as well as from the publisher, so from Amazon we make a little money.
The other books. My second book, Dancing Mockingbird, is a collection of nature poems, with sections for mountains, animals, bodies of water, etc. The next book, Dancing with the Moon, is a full-length collection of love poems. I just signed off on the final proof and expect its release perhaps in August. This book has what I consider my best work. I will shamelessly promote it when it comes out.
On poetry. I suspect that more people write poetry and even publish poetry than read poetry. I only know of three people in my circle of friends besides myself who actively read poetry. Meanwhile, there are zillions of poetry journals, book publishers, and contests. These organizations stay alive, I believe, through the fees they charge for submitting your work, not through book and magazine sales. Fees range from $3 to $15 for submitting (usually) three to five poems, and $15 to $30 for submitting books and entering contests. It costs real money to get published today as a poet. I’m sure it’s the same for fiction writers. But still we do it. We are driven—or, as a Friend, I would say led, though, to be honest, it really does feel like a drive. It is immensely satisfying to get published, though, I have to say.
Thanks for indulging me in this post, off Quaker topic as it is.