Chronicler's Minutiae

Holding Space

2011-11-21T07:15:00.006-05:00

As a "listening people," the Society of Friends has a tradition of "holding space" for another person. While the term is new, the practice is old and went without a name for generations. Because of the roles that I play among Friends, I often listen to hurts and frustrations of our members. This piece describes a framework that I have developed over time to make sure that I understand the situation so that I can help the person find guidance for the way forward. The framework is the result of my own mistakes, learning through prayer about it, and consulting books and Friends with experience doing this. I use it for a range of situations, reaching from a small part of a conversation to a request to talk about problems privately.

Obviously, "holding space" has shades of meaning in different places. Some see it as a mini meeting for worship, where two or three people meet together to allow someone to share burdens or hurts. This is what I would call the context of holding space but not the contents. Obviously these sessions work best in person, but it can be done over the phone. When someone asks to share something with me (rather than doing this as part of a longer conversation), I find it best to keep the number of people involved to only two or possibly three. More people than that introduces a different dynamic.

This piece does not discuss confrontations or deeper issues that require psychiatric therapy, partially because these are not strengths of mine. This article is also not about "sharing stories." I approach the role of facilitator the same way I approach my role as Clerk: focus on the issue at hand, let the other person carry the conversation, and maintain a safe environment for sharing. In this posting, I will speak to thee as the potential facilitator.

The first part of a session is finding out what the person needs to share about. What usually happens with me is that someone needs to talk about a situation that precipitated feelings of insecurity or hurt. It is important for thee to make sure that the person conveys the entirety of the situation. Try to keep the person focused on one specific event or cluster of events - this is not psychiatry with multiple sessions. Some people share more easily than others, so one person might be able to share a situation in five minutes while another person might need 30 minutes. This cannot be safely rushed (says the Wilburite) - just be sure to get the entire story.

My next part of the process is what I describe as understanding the interpretation. I might go through the same events and possibly not be bothered or feel something entirely different, but that is not what the session is about. It is about finding out how the other person interpreted the event. Usually the person will say this during the story, but not always. Was the person frustrated? Did (s)he feel betrayed? Did the event cause feelings of isolation or anger? As people say these days, "feelings are facts."

Throughout the process, it is critical for thee to make the person feel safe. This entails several things. Ohio Friends have a remarkable reputation for receiving this kind of information and never sharing it with anyone (except possibly with a spouse). Safety includes the facilitator agreeing not to mention the details to others and especially not to use the details later to harm the person in need. Safety also includes telling the person that things are okay if the person gets emotionally stirred up. Don't use this to try to manipulate the other person or to achieve some objective for thyself.

Another important role for the facilitator is to validate the person. The person needs to hear words from thee that demonstrate thy attention to the sharing. When a person shares a very difficult experience with thee, a part of validation is to say "wow, I am so sorry to hear this happened to thee. That must have been incredibly painful" [or whatever is appropriate to say]. Don't skip this step - the person needs to hear thee express something like this. Probably the worst thing to do is to minimize what the person went through, either by saying "well it wasn't as bad as I thought" or comparing it insensitively to something that is not a suitable parallel.

At this point, the facilitator is informed about the event and the person's interpretation. The next thing that I do is to work with the person about what to do from here. Does the person need to speak with someone in particular about these things? Does the person need to take some other specific action? Can the person learn something about themselves so they can do better in the future when faced with something similar? These questions obviously can't all apply to each situation - usually the situation makes it evident what questions need to be considered. I remember one time when a Friend needed to share a frustration about a third party who I knew well also. This gave me a perspective that led to something that I don't believe that I have said in any other case like this - she was carrying out her gifts during the events under discussion and, while it was difficult for her, she needed to continue forward with her behaviors that caused the other person to respond in a way that was not best. I find it helpful for the third phase of the discussion to include some element of how to behave in the future to achieve better results, because this makes it a learning experience with the potential for lasting results.

If a session goes more than 10-15 minutes, I like to say something when we have reached the end to indicate either the conversation is over or to indicate that we can talk about another topic. If the person shared something deep, it is good to say something like "Cynthia [use the person's name here], thank thee for sharing that with me. I hope the Lord brought thee some healing [or direction or whatever word is right] and that thee will feel free to let me know what happens in the future."

One last thing that I want to share on this topic is care for the facilitator. Holding space for others is not always easy and can take a lot of energy. Most of us have a spouse or family member that we can go to afterwards and share generally about how things went. I don't know if psychiatrists do this or not. As a single person, I find it difficult that I don't have anyone to "decompress" with. Another part of "care of the facilitator" is the question of what to do when the facilitator needs to share something. I face this problem from time to time because acting as the listener is such a part of my personality that others do not naturally consider that they sometimes need to facilitate me. Also part of my problem is that I need to separate "holding space" from sharing stories, so I am not able to be the facilitator and then turn around immediately and reverse roles. Sharing stories is fine, but my mind sees this as a different interaction.

Anyway I hope this might help someone who is looking for a framework for holding space for another in a way that provides guidance for how to engage with the person in a meaningful way.

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Negative Self Talk

2011-09-05T00:32:00.006-04:00

Matthew records an interesting conversation that Jesus had with the Pharisees about using words as a weapon. After Jesus healed a man who was blind and unable to speak, some Pharisees there accused Him of healing through the power of Beelzebub, an ancient Canaanite god. Jesus gave a somewhat lengthy reply that included the "house divided" passage, the caution about blasphemy against the Holy Ghost, and an admonition from 1 Samuel regarding idle words that come from one's heart (Matthew 12:22-37).

The three things Jesus said in His response to the Pharisees can stand alone as independent teachings, and one can apply them individually to various situations. This posting, however, is about the application of the three parts of this reply to a specific problem.

Over the past weekend, I spoke with two dear Friends. Both are beautiful people who seek to live their lives as witnesses to the influence of the Light of Christ Jesus. They both have nurturing personalities, and any meeting would love to have these two people worshipping with them. One of them has been involved in a long-term project assisting a Friend who is going through a difficult time in life and has shown persistence in providing help that I do not believe that I would have the strength to sustain. I have met part of his family, and his wife is a lovely woman with her own gifts and wisdom. The other person is a woman with an emerging gift of eldership. She has been active in praying during worship for the Lord to be so palpably present that all gathered will know the touch of the Divine Hand. I have not met her family. The man and woman I am writing about have both had difficulties in their lives, but I cannot recall an unkind word that either has said about another person. These two people are much more advanced towards sainthood than I am.

What struck me for the first time this weekend, though, is that both of them struggle with negative self-talk. I had individual conversations with them, and they both brought up this tendency without prompting. All I can say is that I am dumbfounded by both of them. Their lives are precious examples of the Lord's molding presence.

Using words to wound

Our Friend John Edminster said something recently that struck me. He is trying to stop using words to wound other people. John is a very tender and loving man, and I was surprised that he found this to be a problem in his life. I do not recall hearing John doing this, but apparently he feels a need to be intentional about eliminating it from his life. Living in the Life and Power that takes away the occasion of all war includes not sewing the seeds of discord, so his concern is a good one that we can all find instructive.

What struck me about John's words was the associated issue of a person using words for self-wounding. Sustained negative self-talk is not good. This is particularly the case if it becomes something that drains energy from thee or otherwise keeps thee from the exercise of thy gifts.

If this is a problem for thee, consider this: God created thee for certain purposes. Saying something like "My life is a failure" denies that thy faithfulness has ever touched the heart of someone else. That statement belittles what God has done in thee and for thee. This is the very thing that Jesus complained to the Pharisees about - denying the workings of the Holy Ghost in a person's life (in this case, thy life). Negative self-talk insults God.

Bearing in mind that I am not a psychologist, the following may be helpful for thee (or not). These are some things that have been weighing on my mind that could provide a way forward for thee to get out of the habit of negative self-talk.

Modesty

Let us distinguish between negative self-talk and modesty. Many of us are careful not to puff ourselves up. Jesus set an example of this Himself. Several times when the Father revealed to others that He was the Christ, He would tell them not to repeat it. He would say things like "See that no man know it." Some things that Jesus was called to do needed to be done in a particular sequence, and until His time was come, He arranged circumstances in various ways including through directions to those who heard Him. Some followed His words and others did not. Considering who Jesus was and what He had the ability to do, He was incredibly modest (such as when He stood before Pilate).

Many Friends are also modest. For example, the three people who I feel have the most sustained gifts in the ministry in Ohio YM are remarkably modest. I have never heard any of these people (J, W, and N) say anything like "well, you know, I happen to be one of the most gifted ministers in the historic Quaker tradition." This could easily be a statement of fact for any of them, but they do not talk about themselves that way. In fact, often the Ohio ministers are so humbled by the recognition that they often won't mention to an outsider that their gift has been recognized unless the person specifically asks if they have been recognized.

Modesty is an outstanding Christian virtue. It helps convey that one's abilities are divinely given, so that the exercise of gifts feeds the spiritually hungry rather than feeding the ego.

Modesty is not a part of negative self-talk. The latter is a destructive tendency that involves a decision (conscious or not) on thy part to undervalue thyself, thy abilities, or thy gifts. It is wrong for thee to entertain the notion of undermining thy labor in the Divine vineyard. Much of thy faithfulness has been in response to a divine prompting. Thy negative self-talk tears thee down, undermines thy faithfulness, and denies the prompting of the Holy Ghost that caused thee to take thy faithful action.

Some Queries

The following are some queries that may be helpful for thee. Consider discussing them with a confidante in order to get additional insight into thy own situation.

1) What prompts thy negative self-talk? Is it based on frustration arising out of a poor decision thee made in the past? Is it uncertainty during a turbulent transition time for thee? Is it an inability to see how the Lord might be guiding thee into the future? Is it a lack of ways to cope with others?

2) Can the self-talk be better worded? Instead of saying "I am a total failure," would it be more accurate to say something else such as "I don't feel that I have the ability to face my current challenges"? Reaching more precise language may give thee insight into how to proceed and help thee find a good person to share thy challenges with and start to find divine direction for a way forward.

3) Does thee have enough love in thy life? It can be particularly difficult for single people to experience the care and nurture that they need. This may sound so obvious that it is insulting, but there are three primary ways to increase the level of love in thy life: A) Get more love from the Source, B) Get more love from sharing it with other people, and C) Get more love from sharing thyself with someone else who cannot return the love. Thy circumstances may prevent thee from using all three of these ways of increasing the level of love in thy life. What is the Lord asking of thee in this regard? Try to be realistic and avoid getting over-extended.

4) Does thee have a mentoring relationship with another person? This is one of my ongoing concerns that some people are tired of hearing about. Most of us can have two great mentoring relationships at the same time: one with a more experienced person and one with a less experienced person. Thy circumstances may limit thee to only having a spiritual relationship with someone roughly on par with thee, and if that is thy lot, embrace it.

5) Does thee need help from the Lord to accept the current circumstances of thy life? It is easy to be tempted with the idea that Christ Jesus (or possibly thy meeting) is holding thee back from experiencing one or more of the joys of life. It can be easy to question why good things happening to other people are being held back from thee. I face that problem in life myself right now. Perhaps the Lord wants to arrange some things for thy future and wants to show thee some other things right now. The overarching challenge is thy recognition that God is looking out for thee, wants the best for thee, and sees it right to occupy thee with other things at this stage of thy life. Can thee embrace thy current situation, even for a short time, and look around for ways to be of service or otherwise find spiritual food? These ways may not resolve thy hurts and are not long-term solutions, but the Lord may have some other purposes for thee in life right now.

Negative self-talk and associated issues are not easy to deal with. Don't let thy life be hampered or paralyzed by them. Some of God's greatest blessings take time and/or discipline to experience. Give thyself a chance to know His precious peace and find His healing presence in thy heart.

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A Silent Witness

2011-07-02T22:33:00.000-04:00

Worship at my meeting today was very good but still a little challenging for me. My meeting is small, though today we had three visitors. A challenge that I face is that we have several men who are frequently led to speak during worship. Their leadings are pretty consistently valid, and I do not want to take anything away from any of them.

What weighs on me is that it is somewhat rare for any women to speak during our worship. It does happen, perhaps once a month. As a result, it is common for nearly every male to speak during worship, but no women.

This has happened before. A few months ago I sensed a leading to speak during worship. The leading was not as strong as it is most of the time. While I was in discernment about sharing it, three different men stood to speak. One of the men in my meeting has been appointed to choose an Advice to read during the worship, so counting him, four men spoke at that particular meeting, but none of the women. If I had shared the leading I had sensed, it would have meant that all men present would have spoken but none of the women. I felt that would be a bad example to set, and I chose not to share the leading rather than set up such a dichotomy.

For the most part, this has not been much of a problem. I normally only sense a leading to speak once a month or so. About two months ago, something happened that seemed to pull a plug in me, and I have sensed more leadings to speak than before. Since that time, I have sensed leadings to speak in meeting about three times out of four. It is this increased frequency that has challenged my discernment process.

Today, three men spoke, the one man read an Advice, and there I was weighing a leading to speak. Part of today's challenge was not just that I felt a somewhat strong leading to speak, but that this one seemed to be among the better leadings that I have sensed of late. I felt for a while today that one of the women visitors was weighing a leading to share, and I was hoping that she would do so. That would have allowed me to also speak. She didn't, so I didn't. As the Lord brought things to pass, meeting broke a little early and I did not speak.

I struggle with the rightness of this new policy that I have. I want to be faithful to the Lord, and in fact I am willing to break my new guideline. My reluctance is based on the message that it would send if all the men spoke at a particular meeting but none of the women. God does not limit Himself to using the Y chromosone, and the women who attend my meeting are all gifted people. This struggle with balancing two different types of faithfulness does not appear to be going away soon, so I may post here about it again.

Using Vocal Ministry to Meddle

2011-02-20T18:41:00.001-05:00

Something has been weighing on my heart to share today, based on something that took place when I was living in Ohio. A visiting Friend shared something in a line of ministry that felt incredibly suited to me and my meeting. A few weeks later, someone from another meeting told me he had previously spoken with the visitor about the topic.

His ministry had been based on information, not inspiration. Since then, I have seen this Friend a few times, and his attempt to influence our meeting comes to my mind every time.

This blog post details why thee should never use vocal ministry to meddle in the life of a meeting and provides some guidance for Elders who observe this.

For this post, I am using the phrase "meddling through vocal ministry" to describe any of the following:

Using ministry as a tool to get thy meeting (or another meeting) to do something thee wants;
Using ministry as a tool to "fix" someone's spiritual beliefs, especially when thee knows beforehand that someone there has a different understanding from thee; and
Speaking in ministry on a topic after learning that a meeting is divided on the matter.

Whenever thee feels called to meddle through ministry, please, please, go to thy Elder immediately. Thee needs to get this out of thy mind with haste. Why?

It harms thy ministry. The incident I first mentioned took place in 1992, but it remains fresh in my memory. Thee does not need the reputation of being a meddler.
It tarnishes people's perception of ministry. Remember, ministry is not about thee, not about thy ideas, not about thy insights, not about thy concerns. Ministry needs to be restricted to speaking as the oracle of God, not the oracle of thy ego. Ministry is not to be used as a tool to accomplish thy will. [Note: in a previous post, I outlined the historic Quaker distinction (with which I am in unity) between ministry and giving a testimony.] Ministers are not about the business of sowing divisiveness, so focus on demonstrating what ministers are all about.
It adds unnecessary pain. If thee hears that a nearby meeting is struggling with a given idea, problem or belief, thee needs a major directive from the Lord, sustained by a concerned Elder, before visiting the group. Thy words have the potential to tarnish existing relationships and offend individuals. Also if they find out thee came specifically to instruct them, it will embarrass those who agree with thee and actually encourage those who disagree with thee. It is better to hold a workshop to share thy views rather than speaking on thy own behalf during worship.

Real influence does not need to be forced - and trying to force it creates resentment. Let the Lord carry the burden when the waters are too deep for thee.

Some Advice for Elders

The following items are drafted from the perspective of a minister, and maybe some Elders will feel they are not good advice. Let me know, and I will adjust them as needed. They are arranged in the sequence that Elders might proceed to address a minister or other Friend who has stepped off the path as mentioned above.

Stop the bleeding. If someone is disrupting the worship, please consider going up to the person and asking him to yield. I know this is incredibly rare to do during worship, but I have seen it done rightly by wise Elders. We ministers need Elders to tell us when we are going too far. A minister who is truly concerned will yield, and one who is not concerned will demonstrate that by not yielding. I guarantee that when a speaker does not yield to a rightly exercised Elder, those gathered will side almost unanimously with the Elder.

Investigate. When someone meddles through ministry, an exercised Elder should approach the person afterward to find out what is going on. Elders need to know if the person was speaking from information and (if so) make it clear this is not acceptable. One of thy roles as an Elder is to nurture and guide ministers - so if someone misbehaves in ministry, that person needs thee.

Consult. Ministers historically travelled in pairs. Do Elders ever go in pairs to visit someone? Not being an Elder, I can't say. In dealing with difficult situations, I would think a pair of Elders would be of service - particularly if the matter involves a mature minister. Afterward, the two Elders could discuss if any follow-up is warranted.

Remember, Friends, that we all make mistakes. We need to be more forward in apologizing and forgiving, and we need to be more ready to offer nurture and guidance before problems arise. Our meetings become more healthy when all Friends are exercising their gifts on the Lord's behalf and with the best interests of others in mind.
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On Divine Healing

2011-02-17T20:40:00.002-05:00

Then Abimelech called Abraham, and said unto him, What hast thou done unto us? and what have I offended thee, that thou hast brought on me and on my kingdom a great sin? thou hast done deeds unto me that ought not to be done. - Genesis 20:9

The above verse is sometimes quoted for its value in demonstrating nonconformity in the larger culture in which we live. I am obviously in full unity with that conclusion, but the verse has another meaning for us that we can benefit from.

Abraham, as the two of you know, was the first man to identify himself as a Hebrew. There is a wordplay in the ancient language that is instructive itself but not relevant here. The point is that Abimelech knew who Abraham was - someone from another culture who followed what Abimelech would have called a "strange god." How do the followers of this "strange god" behave? Abimelech did not know, but he did realize that Abraham made a poor choice when introducing Sarah to others. Abimelech's last statement above carries the underlying question: How can a man of God not know that doing such a thing is wrong?

In early 21st century culture in the United States, we have similar issues. Many people observe the behavior of others. How do Christians behave? What does it mean to live a spirit-filled life? On occasion, a stranger will approach thee and ask "Are you saved?" Thy friends and family are well aware of the degree to which thy life points others to Christ Jesus, and they rarely need to ask that question. Believe me, they know.

The scriptures emphasize over and over the importance of right behavior. This information is conveyed through the laws, through Proverbs, through the Sermon on the Mount, and through the aspects of the fruit of the spirit. When God touches thee in a deep way, thy behavior changes to reflect it. Real communion with Him introduces leaven into thy life that causes thee to enter doors thee could not see before.

One thing needs to be made clear here. A person who chooses to follow a divine prompting is not trying to "earn" salvation. That person is trying to express an existing salvation. It usually takes little discernment to tell when someone does something in their own power. The remainder of this meditation deals with some principles of how thy life reflects the touch of the Divine upon thee.

Jesus was known in his day as a great healer. Look at all the stories about healing. What we sometimes miss is that divine healing is not limited to the healing of physical suffering. That is only a part of the great expanse of God's healing that is going on all around us right now. The Lord is also interested in healing thee mentally, socially, and intellectually. He wants to heal thy habits, thy thought processes, and thy use of time. He seeks to leaven the whole lump of thy body if thee will work with Him. Our Friend Isabel Penreath recently wrote an outstanding essay on this topic - that God wants to heal thee. I hope her essay will be published soon so that it may be distributed widely.

A person who has experienced even a little divine healing has something of value to relate about God. The husbandman must first be partaker of the fruit - otherwise, how can the husbandman convey to others how special the fruit is? Witnessing to others about Christ Jesus is powerful and encouraging to believers everywhere, but take care not to limit thyself to expressing thy healing only through words. The world is filled with words and all kinds of empty notions about spiritual things. I used to have all kinds of notions about what it meant to be a Christian and talked about this at length even though I had little or no experience of it. I regret that my life is not a better reflection of what He has done for me and in me.

Many Christians are well aware of how to express their faith verbally. Little needs to be added to the guidance we already have. Here are some things that I have noticed of late as far as expressing Christ Jesus to others nonverbally.

If thee has truly experienced divine healing, thee wants others to experience it, too. Having healthy relationships with others opens doors for thee to express the state of thy heart. Furthermore, one whose heart is filled with the inward waters brings encouragement to others during conversations and visits - rather than leaving thee drained and discouraged after the visit or conversation ends. Someone who is always complaining or insulting others is not demonstrating what it means to be healed. Jesus died (and rose again) to help thee as well as the people who bother thee. Obviously, each of us needs to complain from time to time - but let it be a small portion of thy life. Focus on using complaints to bring healing, not complaining for its own sake.

A person who has experienced divine healing knows that the Lord has established the right parameters of life for each person. Of course, there are times when He prepares thee for new parameters in life and causes thee to seek and welcome these new parameters. Keep in mind, though, that He has thy best interests in His mind. We may sometimes wish for different parameters, but instead of complaining to everyone about thy current parameters, take some time to consider if the Lord has some additional service for thee where thee is now. Are there things to learn here that may not be learned once thy parameters change? This is important, because often the Lord builds thy insights upon earlier experiences so they will take hold in thy mind. As humans, we often find that we are always ready for things to happen in our timing, losing sight of the principle that the Lord brings things about at the appropriate season. A nine year old girl may want to have a child, but she really should wait until later before doing that. As the apostle said, Let patience have her perfect work.

The previous paragraph is not intended to excuse bad behavior by anyone. I am not at all in agreement that God directs people to do bad or wrong things. I do believe that often experiencing bad things is an important sign that He is about to change thy parameters in life and that each of us has our share of bad experiences of one kind or another.

Those who have experienced healing want the best for other people. There is no need to condemn or insult others. In fact, when thee does these things, thee pushes others away from God, which I can assure thee is not in thy best interest. If others find thee so obnoxious that they don't want to be around thee, what does that say about thy heart? Don't limit thyself this way. Don't engage in self-pity so deeply that thee misses the opportunities to exhibit perseverance under pressure, which the apostles mention over and over as a Christian virtue. The Lord does some wonderful things through suffering sometimes.

Walk worthy of the gospel. Learn what it means to be the kind of person whose life is an inspiration to others to find their spiritual calling. Demonstrate how a Christian should live. When thee does these things, others will be far more interested in listening to thy words about what Christ Jesus has done for thee.
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Weighing the call to travel in the ministry

2010-09-20T00:22:00.001-04:00

During the past two months, I have felt an increasing call to travel in the ministry. What I am about to post is probably going to be unfamiliar territory for Friends of other yearly meetings, though the current process in Ohio YM is what other YMs would have recognized historically. This post is not at all intended as a critique of anyone else or a means of evaluating anyone's faithfulness. I ask thee as the reader to have an open heart towards me if something seems unfamiliar.

Sensing the call
During my prayer time lately, I have sensed a renewed call from the Lord to travel in the Truth's service. I have done this in the past on occasion, so this is not anything new. The particulars of the current call are different from earlier calls I have felt. My earlier travels were single journeys of varying lengths, but the current call is to visit certain new meetings or meetings that are experiencing new growth. Since they are geographically scattered, this travel will likely consist of a series of weekend trips scattered throughout the coming 12 months. Visiting all the particular meetings that have been coming to my mind over and over during my prayers will include some air travel and some long car travel.

Testing the Leading
Friends have always had a concern that none of us go forth in such a venture without the Lord's direction. This has sometimes been called "running without being sent" or "going forth in our own power or strength." Evaluating and testing the leading is very important. In this case, I don't want to talk myself into doing something.

Over a century ago, Susan B. Anthony questioned why some people claimed a leading from the Lord to do something that they were already inclined to do. I have used this insight to help weigh my own leadings. In the current case, though, it does not seem to apply. I am not inclined to travel - in fact, left to my own devices, I would stay home and become a hermit (with occasional forays to libraries and archives in various places).

In the past, when I had concerns to travel, I had people in my life who I would consult. Neither of them had sympathy for travels under religious concern, and having to explain my concern to them helped me to evaluate the strength of the call. Not having these people to consult this time, I spoke with some Friends in my meeting for initial advice before asking for a minute. Much to my surprise, they all believed that it was a right leading and were glad to hear about it. Ohio Friends have a growing sense today that more travelling and visiting is needed throughout the Society of Friends, which is fine but does not help to discern the rightness of this particular leading. I have to say that confirmation without deeper exploration is not the way my mind works (though I am willing to accept it).

Expectations
One thing that weighs on me is the problem of expectations. The following things seem pertinent right now - perhaps others will materialize later.

What do I expect of my meeting? This is one of the easier queries to answer. I believe that the nature of the concern requires a travelling minute from my meeting. I plan to request it at our next monthly meeting. Though I do not plan to travel outside of my Quarterly Meeting, and thus do not actually need a QM minute as well, I feel that the weight of the concern would benefit from having a QM minute. Asking for a minute is very much a cross to my will. I find it very difficult to trouble the meeting with things like this. They will need to appoint someone to draft a travelling minute for me and work out one or more people to serve as companions. Since this particular concern is easily broken down into smaller trips, different Friends might accompany me on different travels.

What does my meeting expect of me? This is a valuable question that I don't have a good answer for yet. I usually give a report at the end of the travel, but is that sufficient?

What do I expect from the visited meetings? This question weighs on me, too. I once accompanied a Friend travelling under religious concern with a minute from his MM, and much to my amazement most meetings he visited didn't know what to do with his minute. I have wondered if I should draft a short statement of what I expect from them. Of course, at a minimum it would be nice if the local Clerk or another Friend would read the minute aloud after meeting and endorse it. It is also helpful if Friends are available after the worship time for a time of fellowship - but few meetings do anything like that these days. Also I'm not sure how many meetings will have someone able to offer a place to stay overnight.

The biggest thing, though, that I expect from the visited meetings is a sense that the visit was something more than a flippant excuse for a vacation from work.

What do the visited meetings expect from me? This is another question mark in my consideration. I definitely do not desire to be controversial or divisive in this travel. I don't seek to draw anyone away from what is happening locally - in fact, part of the concern is to enrich the emergence of gifts locally and thus strengthen the overall Body of Christ. To be sure, some people in the visited meetings will have no idea of what to expect from the "exotic birds" from Ohio. Maybe that's a good thing.

What do I expect of myself? This is a good question that I have considered today. I need to spend additional preparation time - not trying to figure out "what to say" but rather taking time for spiritual cleansing and emptying of myself to make sure that I am not carrying any venom that might taint what I say either in ministry or in conversations. This includes additional prayer time and additional time with the Scriptures and books with sound advice about ministry.

One last thing that weighs on me is the need to state that the purpose of this travel is not to make people become more like I am or even to become well-known or popular. I hope that if anything others will be able to sense callings of their own that may be brought forth in a new way and thus bring glory to our Creator, who does all things well.

Preparation for Worship

2010-09-06T13:24:00.006-04:00

Over the past weekend, something came to my attention that seemed worth sharing with the two of you who read this blog. My major concern is a simple way to deepen the hour of worship by taking a brief time to prepare ourselves before the Lord.

On the nature of worship

I have recently visited several meetings outside of my yearly meeting. Some have times of sharing in the hour immediately before their worship. I felt that this sharing time tainted the worship and undermined its potential.

To some degree, the root of the issue is one's approach to the time of worship. It seems increasingly common for people to see worship as a time to express themselves. This approach creates a ministry that begins with sharing a personal experience and continues with a discussion of what this meant to them as an individual. It is also increasingly acceptable to decide beforehand what one will say or sing. Time of absorption between messages in meetings is becoming increasingly shorter. I don't intend this post to condemn what others are doing, but I feel a real sense that something of incredible value is not being appreciated and may be lost. The traditional approach to worship, which Friends of all kinds followed until the 1870s, has important benefits.

Self expression has its place, such as in the time of afterthoughts or the fellowship afterward. It is fine to share things of value coming from the news media, an important conversation during the past week, or some other kind of interaction - but let everything have its proper place.

The ancient Quaker approach to worship is one of the greatest contributions of Friends to spirituality. It is a time for us to approach the Divine together, to have the communion with Him that enriches thy soul and energizes thee for the coming week, and to see what Christ Jesus chooses to share with us. This may sound flippant, but it is not. When we approach the Throne of Grace with a deep and abiding sense of awe and solemnity, special things happen. We are not there to entertain God or ourselves - we are there for Him to teach us. Worship is not a time of "waiting for my turn" to talk.

When we set aside the ego for this deeper worship, we experience what early Friends experienced. Messages from the Lord have value for the group as a whole, as we learn together how to walk worthy of our high calling.

Accounts from the 1600s mention a phenomenon that still occurs in Ohio (and perhaps elsewhere, though I haven't heard anyone else talk about this). Sometimes, "Friend A" will have a leading to speak in ministry, but while that Friend is discerning the rightness of sharing the message, "Friend B" will stand and say the same thing. Records from the 1600s indicate that on many occasions, listeners would know 5-10 seconds beforehand what George Fox was about to say. These confirmations are one kind of God's fingerprints on the message.

For any of these deep experiences to take place, however, we have to come to worship fresh and with a sense that it is possible that the Lord has something special for us.

The hour of preparation

The time immediately preceding worship is very important. It is a time to cleanse our minds. We normally do this as the Lord draws us in during the early part of worship, but if we take time beforehand for cleansing, that gives us more time in deep communion.

I have seen many times when a person's mind was exercised in the hour before worship, and the person undermined the experience for others by expressing the venom. All kinds of things detract from one's state of mind. It could be a conversation, particularly if someone needs to share a hurt that was caused by another. It could be a study time in which someone felt there was not a chance to contribute something of importance. These and other things take away from the time of worship.

Which is what leads to the value of considering a time of preparation for worship. Consider the value of thy arriving for worship 15-30 minutes early, making sure that the room is ready for worship, and taking a seat. Try to remove all exercise and unease in thy mind to make thee as fresh as possible to experience communion and receive any direction that the Light of Christ Jesus might have for thee. Arriving early provides thee with time for the Lord to cleanse anything that needs to be set aside temporarily or removed altogether. Taking a seat early also sets an example that others need to speak softly if at all.

A time of preparation has many benefits. Many ministers in Ohio Yearly Meeting take quite a while in discernment of a particular message. They have a long-standing care to weed out the leadings that come from an overactive mind because they earnestly hope to minimize what Ruth Pitman called the "taste of the pipes" in On the Vocal Ministry. The effect of this is that the first half of a meeting is silent while the latter half may have several messages. Clustering all messages into the second 30 minutes means that they have to be short in order to allow time for absorption. For example, if three messages are given in 30 minutes, they would average 7-8 minutes at most.

However, if the ministers arrive (for example) 15 minutes early, and still have 30 minutes of cleansing and discernment, that shifts the character of the meeting because the time when most messages are given is increased from 30 minutes to 45. Ministers are less under the weight of keeping messages shorter and have the potential for deeper messages that often take more time. Three messages in 45 minutes would average 12 minutes each, providing the potential for twice the length per message.

While having a time for preparation is not likely to become a kind of "pre-meeting" in the way that afterthoughts have become a "post-meeting," it has some weight and potential to leaven our worship and make it more meaningful for thee and others.

Note of clarification: Over the past weekend, I attended the gathering of Christian Friends at Powell House. While the realizations of this blog posting came into focus for me at that gathering, the underlying concerns were not based on anything that happened at the gathering.

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The Landscape of Ministry, Part 4

2010-05-16T21:26:00.005-04:00

Part 4. Deportment of Ministers

The fourth and final installment in the series involves the deportment of ministers. The earliest Friends called this a minister's conversation, and when a name was proposed to be recognized as a minister, a committee was appointed to inquire into that person's conversation. They thus maintained the use of the word "conversation" as found in the Bible - they were looking at the person's overall lifestyle and being, not limiting themselves to a consideration of the person's use of language. Today we use the word "deportment" for this idea. This essay, however, is limited to non-language issues because those were covered in the last post.

Ministers today need to model the Christian life. Those around us need models. Most people who are called "role models" today are not living lives that we should follow. American culture values superficiality, greed, physical beauty, and ethics of personal convenience. Traditionally, Friends were nonconformists and rejected these values, seeking to be transformed by the renewing of our minds and souls. Thy real beauty is derived from thy willingness to be transformed by the Lord. This post is about urging thee to become the beautiful person He has in mind.

Around 1800, the term concerned Friend came into vogue; it has remained in use in Ohio and perhaps to a lesser degree in other yearly meetings. The term has a specific meaning. A concerned Friend understands that his/her choices in life contribute to the overall health of the Society of Friends or Christendom generally. Ministers need to be concerned Friends. Thy choices in life matter. Thy life needs to exemplify thy discernment of being directed by Christ Jesus outside of worship. It is not enough to choose to be faithful during worship but ignore Him the remaining 99.4% of the time (if thy worship experience is one hour per week).

The following are some things that are useful in leavening thy ministry and growth in thy gift. They are not intended to serve as a checklist or artificial guide.

A. Devotional Time

Develop a deep prayer life. Delight thyself in the Lord, and He will give thee the desires of thy heart. Take time to be with Him, alternating between speaking and waiting for direction. Give Him time to perform His work. Prayer helps thee to persevere when times are difficult. It helps thee learn from thy own weaknesses so thee can have mercy on the weaknesses of others. William Waring wrote an article on prayer in the late 1800s, in which he noted that the Quaker tradition of kneeling for prayer was not an empty form because it exemplifies our yearning to bow before our Creator for the guidance we can only receive from Him.

Read the Bible. Surveys provide contradictory information, but it appears that the average American spends something on the order of two minutes per day reading the Bible and two to four hours per day watching television. In fact, in some recent years, self-identifying Christians have spent more time reading Christian fiction than the Bible. Just to keep things in context, a person reading the Bible 15 minutes per day will finish it in a year's time. In the early 1800s, Ohio Yearly Meeting inquired how many families gathered to read the Bible aloud. About 75% of our families were doing that back then. Try it out.

Read the Approved Writings of Friends. This is controversial, I realize, and even some Friends don't want to hear it. I have read several contemporary Christian books, but there are only two that I would classify in the "must read" category. Compare that with landmark Quaker authors in the same category - Joseph Phips, Christopher Healey, Sarah Grubb, Mildred Ratcliff, John Griffith, Joseph Oxley, Isaac Penington, Thomas Chalkley, William Penn, Thomas Story, Priscilla Gurney, Robert Barclay. There is a reason that their works are part of the Approved Writings. They had something to say about modelling the Christian life. They were not interested in scare tactics or empty words. While I respect those who disagree with me on this, I can also say this: earlier writers of other denominations had more substance than 90% of Christian authors right now. I have read books by George Whitfield, Charles Finney, and Dwight Moody, and their works will continue to be discussed in the future. Most contemporary Christian writings will not.

B. Meeting Life

Demonstrate community. Don't talk about community. Practice it.

Speak with thy meeting about having an Elder appointed for thee. I can't emphasize enough how important this is. Don't underestimate how the Lord can cleanse and prepare thee for greater use through the advice of a well-chosen Elder. Also be prepared to assess from time to time if an alternate Elder appointment is needed (they can get burned out).

Answer the ancient queries for ministers on a regular basis.

Learn to listen to people. This will help when someone comes to thee to ask for guidance or to discuss a difficult life situation.

Learn how to discuss difficult things with others and maintain a meek spirit, then tell me how I can do it, too.

C. Thy Christian Walk

Find a way to anonymously help others. I can't express enough the blessings that come from this. Doing so will help thee understand when thy friends fail to recognize or appreciate a kind deed thee did for them. See if there is a way for thee to do something anonymously for the person in life who irritates thee the most. Christ Jesus came for that person, too.

Practice truthfulness. By this, I mean identify those things that are True for everyone and act accordingly. But don't talk about it unless someone asks. Just do it.

Discover submission. Don't insist on thy way all the time. Others have valuable insights, experiences, and leadings too. Let the Lord work through others to enliven and nurture the entire body.

Experience the things that retain value. Most elements of contemporary culture are transient, or, to use the old Quaker terminology, the "perishing things of this world." Time is precious, and we are urged "redeem the time." Do that by reducing how much time thee spends with transient things.

Learn not to speak evil of others. A good place to start is to stop criticizing politicians. Those on the other side usually are genuine in what they hope to accomplish. Both parties have people who are intelligent, those who have virtue, and those who lack virtue. Free thyself from harboring hard feelings toward anyone. Seek the good of all.

In short, experience this admonition from George Fox: Let thy life preach.

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The Landscape of Ministry, Part 3

2010-05-11T23:57:00.005-04:00

Part 3. Thy Use of Words Outside of Ministry

This part considers some issues surrounding discernment of speech outside of ministry.

Most of us have heard that we should not give rebuttals to what someone has said in ministry. I have mixed feelings about this, because I have seen times (admittedly few) when a Friend was anointed to offer a rebuttal, which immediately got the meeting back on track. The greatest care should be used in these matters, so don't rush in without divine direction. Of course, the best option is for an Elder to approach someone who is off track in ministry and try to get them to yield. This usually is effective but should be reserved for the more serious cases. Let trivial cases pass because it is likely that no one will remember them anyway. I have seen several cases when ministry was offered to help draw Friends back to the Light of Christ Jesus, ignoring the offending message. Modeling the pattern of right discernment and delivery is preferable to an open dissection of the previous message.

If someone vocally opposes thy words during worship, it is not thy role to defend what thee said, so don't even try. Vocal opposition during worship may come from a variety of spiritual states, but always weigh it carefully. The person may be right (or not). About five years ago in Ohio, an Elder stated briefly during worship that the words just given by a minister had missed the mark. The minister considered that remark and then stood to express her mind that the Elder was entirely correct, asking forgiveness of the meeting. Usually it is best to allow the worship to continue without a response. If thy words came from the Lord, He will use them according to His purposes - so consider whether thy leading was rightly discerned and, if it still seems to have been right, let it go.

On occasion, someone will approach thee after worship to discuss thy message. This is awkward. The most important thing to convey is a sense of thy discernment. Anointed messages don't need to be defended, and there is no defense for other messages anyway, so avoid that discussion. Whatever else thee does, make sure thee understands what the person feels a desire to tell thee, particularly if that person has a leading in the way of eldership. If that person had to listen to thee in ministry, thee needs to listen to them when they are directed to approach thee afterwards. The person may have something of spiritual value or not, but at least try to find out if this might be a teaching moment.

One thing that is always difficult is discerning a response to quick statements like "thank thee for thy message." These statements are usually genuine. Generally, the best response is a simple recognition of the comment. William Bacon Evans would sometimes say "thank thee for thanking me." Some times I have responded with a statement that suggests that my discernment was faulty. This kind of modesty undermines the message in the long run and should be avoided. One could say something like "I seriously endeavored to be faithful," which is truthful (right?) and concise.

Friends who are naturally inclined to speak freely outside of worship and also speak with some frequency during worship often face the challenge of conveying a sense of discernment. Does this person just want to talk all the time? Joseph John Gurney liked to dominate conversations outside of worship, which pained Friends who were already bothered by the quality of his discernment during worship and in his writings. Chattiness is not necessarily bad, so if this is thy natural inclination, consider the following. Sometimes asking for a moment to seek for direction (and then actually using the time for that purpose) helps to keep thee on track as well as conveying to the hearer thy desire to find the Lord's words for the discussion. Depend on Him to provide savory and weighty words, not on opinions or rhetorical strategies. If thee learns to do this well, it will leaven thy chattiness and nurture those who are sent thy way.

Whether in private conversations or in ministry, thy use of words is very important. Rightly discerned words do not tear down another person, undermine that person's reputation, or promote divisions. The world has all the spouters of venom it needs - don't increase the statistic. Words are powerful. Learn to use them the right way, for God's purposes.

If thy life experiences incline thee to be negative about life, seek divine direction to be healed of this tendency. Even if thee attempts to be as faithful as possible, it may be thy lot to endure incredibly difficult circumstances. This is not necessarily a divine judgment on thee. Don't be overcome with evil, but overcome evil with good (does thee have faith that God will help thee do that?). Don't let thy words be overcome with evil, either, and don't let thy ministry be tarnished with venom. Verily, others are more versed at that than thee, so don't even enter into the competition.

One last thing that ministers have to bear in mind in discussions is the importance of expressing appreciation for other people. Do that. Let others know that their faithfulness may be even more important than thy faithfulness in ministry. It is sometimes. Christ Jesus has things for thee to do and things for others to do. Those who are called to speak on His behalf need the modesty to commend others when they are coming forth in their various gifts. Laboring in the divine vineyard is a team effort as we all attempt to stay on the straight and narrow path that leads to life. Don't wait until an important person dies to mention how that person gave thee hope, direction, or assistance. Thy words of encouragement might be used by the Lord for an unknown but precious purpose. Bless everyone, including thyself, by blessing another.

Thy words say a lot about thee. Choose them wisely.

Final Part: The Deportment of Ministers

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The Landscape of Ministry, Part 2

2010-05-08T22:00:00.004-04:00

Part 2. Delivery of the Message

The previous posting covered topics surrounding discernment of a particular leading to speak during worship.

So now that the Lord has a word for thee to share, the next topic is thy delivery of the message. Historically, this topic was called elocution, and school teachers used to have courses on the topic. Some principles of practical elocution seem fitting for Quaker worship.

The first topic should be considered by all who speak on any regular basis, which is thy choice of seating. In Quaker meetings where gifts of ministry are recognized, acknowledged ministers are expected to sit in the gallery (facing benches). People in most FGC meetings usually don't care who sits there, as the purpose of the facing benches as a location for members who have come forth in their various gifts has ceased. Friends in Ohio care who sits there, so don't be forward in this at our meetings. Sitting in the gallery serves some purposes that should be borne in mind. First, it gives a perspective on those gathered that helps thee to see if someone is rising to speak themselves. It is a little unnerving to rise to speak just to discover that someone else has also risen to speak. Sitting in the middle of the group makes it difficult to survey everyone else and thus spare thyself this little discouragement. Remember if this happens that it does not mean that thy discernment was faulty. Anyway, consider sitting somewhere that allows thee to look at all others gathered before rising thyself.

Sitting in the gallery also has an advantage that all need to bear in mind - it aids in projection. For some unknown reason, too many Friends believe they have a word from Christ Jesus to share, but when they stand, they speak so softly that others cannot hear them. Ministers don't need to speak at the top of their voice like Ann Branson and Jeremiah Allen. God is not deaf. However, some attenders are a little hard of hearing - and if thee is going to interrupt the silent waiting, these people need to be able to understand what thee has been given to share. So project thy voice. Thy words may be given with some softness, which I have found particularly good when visiting a meeting where I didn't know anyone. The catch here is that often the speaker concentrates so heavily on the message that projection is not rightly considered. I once caught myself halfway through a message, thinking that I was speaking with some softness - but since those gathered were seated fairly close together, it was appropriate.

Of course, men Friends remove their hats when speaking during worship, either while standing in ministry or kneeling in prayer. A woman Friend who wears a bonnet sometimes removes it while speaking or praying if she is wearing a head covering - otherwise she does not.

A common technique used by ministers is to stand silently for a few seconds before beginning to speak. This is good for three reasons. First, it conveys to everyone the seriousness of thy desire to correctly discern the leading, rather than standing and starting to speak immediately. Second, it gives an opportunity for thee to yield if someone else stands and starts to speak. A few years ago, I visited a meeting where two Friends stood to speak at the same time, and one of them asked the other to wait. Don't do that. A willingness to yield is appreciated by everyone, and it contributes to something to be discussed in a later part of this series. Third, the introductory pause continues a useful Friends tradition that dates back to the 1670s that ministers make a public statement that they feel a leading to speak but want to take a last moment, publicly but silently asking for final guidance about the anointing.

Most ministers feel that it is best to speak with one's eyes closed. They argue that looking around might distract from the leading and cause thy message to wander aimlessly. Others believe that looking at those gathered provides some valuable feedback to how others receive thy words. Here is a warning that I have. At a particular meeting one time, I had a leading that I thought was somewhat stronger and clearer than usual. Near the end of what I felt called to share, I chose to look at those gathered. Someone who was seated almost directly in front of me was rolling his eyes. Was I speaking too long? Was my message wandering? Did he just not want to hear what I was saying? I don't know - but in fact I truncated the remainder of what was on my heart into one sentence and sat down. Since that time, I have felt it is best for me not to look at the reactions of others (but more on this in a later post, too). Feel free to experiment, bearing in mind that having open or closed eyes is not as important as thee sharing clearly and audibly a word that the Word has given thee to share.

This latter event also brings up the issue of when to sit down. We sometimes hear that we should speak as long as the leading continues. That means that at the end of what thee has in view to share, take a moment to weigh if that is all, before sitting down. My tendency is to sit down too soon, and in one case I felt that an important part of the message had not been shared yet. Try not to do that.

Pauses are good to use throughout a message. Try not to drag out the pauses too much, though. Short pauses serve several purposes: they can act both as paragraph markers and as brief moments to check thy faithfulness in the leading. Historically, Friends ministers used pauses even in mid-sentence, which contributed to the so-called "sing-song" ministry that characterized Quaker ministry in the years 1780 to 1860 and continued in Ohio into the late 20th century.

The last part of the topic of elocution is the use of preambles or conclusions. The Ohio Discipline contains cautions against the unnecessary use of these two elocutionary conventions. For the most part, we don't need to tell people that the Lord has a message for them, because one's choice to stand to speak already conveys that. Something that has weighed on my mind from time to time, however, is what I call the George Keith syndrome. Keith was raised in northern Scotland, and throughout his ministry, people reported that they couldn't always understand what he was saying. This was true both in England and also after he removed to Philadelphia. Once when I was visiting in Maine, I attended a meeting there, and I felt a keen sense that I needed a preamble to ask for their forbearance if they couldn't understand my accent. Be open to using them but only if needed (or don't travel to Maine in ministry).

It is easy to say that these things about elocution are not important, and to a degree that is true. However, reading these things may help thee gain a sense of matters that will become a natural part of thy ministry. They require a separate discernment from that given to weighing a particular leading to speak. This should allow thee to convey the message of the saving Light of Christ in the most effective way possible while focusing thy discernment on the leading.

The upcoming topic considers our verbal interactions with Friends after sitting down and after the rise of meeting.

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The Landscape of Ministry, Part 1

2010-05-04T22:40:00.005-04:00

This is the first installment in what I anticipate will be a four part posting on the landscape of Quaker ministry today. This posting consists of an introduction to the series as well as the first of the four areas of the lives of ministers.

The framework that I am about to share came to me late last month at a time when I was thinking of other things, and I trust that what I feel an urgency to share is not the creation of my own mind. It is with some trepidation that I enter into this brief series, because I understand that others have more experience and deeper insights than I have. I ask for forbearance from all if I outrun the Guide. Also if anyone posts replies with insights from our Source, please indicate if it would be a burden on thy mind if I incorporated appropriate portions of thy comments.

This series on the landscape of Friends ministry provides a context for an evaluation of one's own ministry / discernment (with the Lord's assistance) as well as some aids for Elders to perform their function of nurturing Friends in the ministry. Of course, these discussions should be pursued with the greatest care, seeking always to find the direction of the Light of Christ Jesus and avoid the unfulfilling shortcuts that our minds and natures sometimes offer.

My postings are not intended to be a critique of any person. They are not to be used to undermine the ministry of another person. They are strictly some insights that have been granted to me that perhaps don't apply to anyone else. The discussion relates to nurturing gifts, not undermining gifts.

Part 1. Discerning the Leading to Speak.

One of the most challenging aspects of speaking in ministry is the discernment granted to a particular message. Discernment is important. It is critical to the growth in the gift of anyone who speaks as the oracle of God. The reason for its spiritual weight is that the speaker is standing during worship, speaking to others on God's behalf. This is a big thing. We all know the danger that a misspoken word may easily push a person further from the Lord rather than drawing us all closer. We all want to avoid this pitfall.

Thee may know that Friends have traditionally distinguished between ministry and testimonies. Ministry is usually considered to mean "speaking a message on God's behalf." A testimony is usually considered to mean "here is something unusual that God did in my life." Both are important and have value, but they are different. I prefer myself to keep them separate, though of course the Lord may direct otherwise.

The normal discernment queries that ministers have always mentioned continue to apply. Is a given message received from the Almighty, or is it something that I have conjured up myself? Am I truly speaking on His behalf, or am I actually speaking on my own behalf? Does God want me to share this particular thing with others, or is it a message meant for me?

In short, why am I interrupting the expectant waiting to share these words?

In the earliest years of Quakerism, this whole discussion was considered to be part of the "qualification" for spiritual labor. The journals of the 1650-1750 era contain a lot of threshing out the issue of qualification. The word was being handed out so often that the famous book written by Samuel Bownas is often abbreviated to simply "Bownas's Qualifications."

The Discipline of Ohio Yearly Meeting contains an advice for ministers that partially addresses the issue of discernment of a particular leading to speak:

Let all, in their spoken testimonies, be cautious of ... asserting too positively a Divine impulse - the baptizing power of Truth accompanying their words being the true evidence.

This sentence was recently ridiculed by some non-Friends who considered them to be nonsense, but consider what the sentence says. The evidence that a person was speaking on God's behalf is not whether the speaker says "God told me to tell you this" but rather that the words are accompanied by the baptizing power of Truth.

Think on this for a moment. The Divine Scheduler often uses the words granted to thee to help shape the life of another person. Often thee does not even know that He is active at that point in time. Thy words, spoken in season, enter into the conscience of a hearer in the context of the recent experiences of the hearer. A word in season might mean different things to two or three different people, but if the Lord gave thee the words, He can use them to nurture lives of these hearers in differing ways. But in all this, He is doing the real work.

Thy discernment process should not include an analysis of the needs of those gathered. There is One who knows their needs as well as thy needs. Let Him direct thee to the words that are needed in the situation. It is not good for thee to speak on thy own behalf while pretending to speak on His behalf.

During worship, others gathered are not particularly interested in thy opinions, thy desire to be heard, or thy wishes. They are rarely interested in hearing about what thee has been reading lately. They are not there to be entertained; they are there to be nurtured and given guidance on what it means to live the Christian life today.

About ten years ago, during a lively discussion in Ohio, someone asked one of our older ministers (who had been silent up to this point) what he thought about the topic at hand. He said that he was waiting for a word from the Lord. With this statement, the conversation ended. In worship, this is what Friends wait for - a word from the Lord.

People flocked to hear the ministry of Jesus. It changed them. It opened their understanding to the reality of the spiritual realm. Jesus opens the real doors that provide the guidance for right living, right thinking, and right relationships. His words are spirit, and they are life. He directs thee and me to experience the holy life that He makes possible.

The words that Jesus gives are alive. Ministers are not trying to regulate the lives of others. They are trying to share what God wants to be heard. When they are the most faithful they can possibly be, ministers convey hope, encouragement, and direction to people in ways that the minister cannot possibly comprehend. That is because the presence in the midst has become real again.

These are the words that ministers seek.

Next installment: "delivery of the message."

A Plea for Strong Eldership

2010-03-28T10:14:00.003-04:00

"Then fourteen years after, I went up again to Jerusalem with Barnabas, and took Titus with me also. And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain." Galatians 2:1-2.

In this passage, the Apostle makes a remarkable statement - after a time of ministry, he went to visit those "of reputation" to find out if he had run in vain. If such a visit was needed by Paul, how can any of us believe that we need any less?

In the Society of Friends, people named Elders provide feedback to ministers, guiding them around the pitfalls and nurturing them with the spiritual guidance wherein they appear lacking. Most groups of Friends scaled back the duties of Elders in the late 19th century and throughout the 20th century because of a reticence that anyone else should "judge" the leadings of a minister. Now, in the early 21st century, the position is beginning to emerge again in various places. In some midwestern FGC yearly meetings, the role of Elder is played by people serving on what are called "anchoring committees." Philadelphia Yearly Meeting has recently started appointing Elders to serve as something of "silent observers" during business meetings, who attempt to foster the sense of worship during the deliberations.

Although these varied interpretations of the office may not be consistent in their intent, some general principles appear to hold among all groups of Friends.

Ministers need Elders.
This statement is so obvious that it seems pointless to mention. No matter how much a minister attempts to be true to the Guide in speaking, mistakes are made. The problem is this: often, when someone speaks under a false leading during worship, there is a possibility that a hearer will be turned away - not from the speaker - but instead from Christ Jesus. Such an event is a major problem, particularly if it continues. One role of the Elder is to look out for anything that takes away from a person's ministry, emphasizing the strengths and guiding the minister away from shortcomings. Elders are not the enemies of ministers - in fact, Elders work to help ministers grow in their gift and improve their ability to follow the guidance of the Light of Christ even better. The two therefore have a

Joint exercise of gifts.
Meetings of ministers and elders were instituted over 300 years ago. Of course, in the 17th century, Friends understood there to be more of an overlap between the two offices, and Friends were not being specifically named to either office until the early 18th century. The overseers have participated in these meetings since 1958. When Friends with diverse gifts gather to discuss the things of the Spirit, individual gifts are sharpened as Friends grow in their yearning to help each part of the body to function at its best. Those in all three stations need to be good listeners, both to the Lord and to each other. To use an analogy from the world, they are all part of the same team, and not in competition with each other.

No.
It is a great irony that one of the most powerful words in the English language is also one of the shortest. The word "no" is a word that those who speak on the Lord's behalf need to hear sometimes. Most Elders are able to work around a direct "no" by saying something like "I wouldn't do that now," but the fact stands that ministers need to know when they are straying from the path. The relationship between a minister and an Elder must be well-nurtured and strong in order that the caution may be received in the right spirit. Ministers need to hear "What thee is doing is undermining thy ministry" if the Lord has shown that to an Elder. As someone who hardly ever hears "no," I can say without hesitation that when I hear it, I take notice.

Last year, a woman was telling a story in a conversation among four Friends (including me). As part of the conversation, the woman said that if God told someone to do something but the Elders counselled against it, the person should go ahead and do it anyway. This really bothered me. To begin with, if the Lord gave a person direction, that person should be able to convey a sense of the gravity of the leading to the Elders. If rightly appointed Elders believe it not to be "of the Lord," I told her that I would definitely hesitate to do the thing. There is safety in the multitude of counsellors, because whether we like it or not, each of us occasionally finds it difficult to discern between ego and God. Last, if it is a true leading, the Lord would grant the Elders strength to see His hand in the matter.

Ohio YM Epistle of Advice, 1813

2010-03-25T19:22:00.002-04:00

Historically, Yearly Meetings issued epistles of advice to subordinate meetings. These epistles were sometimes issued annually, other times sporadically. More often than not, in Ohio the women's yearly meeting was more active in sending such epistles down.

The following is the text of the epistle of advice issued by the men's yearly meeting in Ohio in 1813, the inaugural year of that body. The minutes of the women's yearly meeting have been lost. The initial minute book (1813-1825) was taken by Jane Plummer, one time clerk of the Ohio Women's Yearly Meeting, who left Friends in the mid-19th century.

As a caution, readers should be aware that this is a typical epistle of advice (having read some from the yearly meetings of Ohio, Philadelphia, Baltimore, and North Carolina, this assessment is based on some hands-on experience). It is being offered here simply due to its nature as the one approved at the first session of Ohio Yearly Meeting. The spelling has not been altered, a decision influenced by a desire to enhance the historic flavor of the text. The last paragraph concerns the War of 1812, then under way.

The epistle is offered here not as a critique of any person or body of people but simply for its historic value. The ideas expressed herein stand on their own, and I leave it to thee & the enlivening Light of Christ Jesus to discern whether something here may leaven thy spiritual life.

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20th of the month [Eighth Month, 1813] and 6th of the week.

The state of Society as contained in the reports from the Quarters being now brot. into view, friends were deeply exercised on account of the weakness and deficiencies existing among us, and in order that these may be removed, it was earnestly recommended that all friends become so exercised in the Spirit of their minds, as to be qualified to worship the Father of Spirits, whereby we may experience his love operating in us; the blessed effects whereof would not only be joy and peace, but carefulness and circumspection in all our ways, whereby our hands would be strengthened and we enabled to labor in the spirit of meekness and restoring love, with those in whom deficiencies appear.

We should be so far persuaded from the spirit of talebearing and detraction, that in conversing, even among our friends, we should be careful to avoid expressing our opinions too freely, or in an improper manner, which, though it may be done without an evil intention, may have a tendency to destroy the unity and harmony that ought to subsist among us. And friends are desired to keep to plainness in dress and address; for altho these things may in the view of some appear small, they have in the experience of many been found to be as the "little foxes that spoil the tender vine," and we are persuaded that where the light of the blessed principle is attended to, all our defects will be manifested to us, and that the right government of our families is indeed of very great importance. It has been sorrowfully observed that the general round of business, or too frequently things of a temporal nature, are the principal things conversed of in families; but it is most assuredly believed, that as parents are brought under the Divine Government they will find their minds drawn to discourse of higher objects, whereby the minds of their children may be instructed. But for want of this care, it is greatly to be feared, there are many amongst us who are far short of their duty to their children, many of whom would be much at a loss if they were asked a reason of the hope that is in them; and it ought to be an alarming consideration, that unless there is more care on the part of these, they will find themselves encompassed with clouds of darkness in a trying time.

And lastly in regard to the commotions which are in the World: "Be ye wise as serpents and harmless as doves." Friends are earnestly entreated to take no part in political concerns and avoid the expression of sentiments in relation thereto. "And when ye shall hear of wars and rumours of wars, see that ye be not troubled:" but trust in the Lord Jehovah, in whom there is everlasting strength. And then, altho ye may be tried, and sifted as wheat, ye shall be preserved.

Horton Howard, Clerk

An Early Ohio Epistle

2010-02-08T21:41:00.002-05:00

From our Yearly Meeting of Women friends, held in Mountpleasant, by adjournments, from the 7th of the 9th month to the 12th of the same, inclusive, 1818. To the Yearly Meeting of Women friends to be held in Philadelphia.

Dear Sisters,

As "deep calleth unto deep" so we can feelingly acknowledge your acceptable Epistle with others read at this time have been like a renewed call on us to dwell near the Fountain of Truth, that will cleanse and purify all our efforts to promote the welfare of Zion and "the enlargement of her Borders." We may acknowledge that the precious union and fellowship which we have felt in the Bond of Peace have proved strengthening and encouraging to many of our minds; and though some have been ready to say in doubtful dismay, "who is sufficient for these things," yet we are sensible that as the day of trial and baptism is pateiently abode under, the unslumbering Shepherd of Israel will arise for their help. And, Oh that these tried ones may be enabled to say, "Wash me, make me clean"; "let not thy hand spare nor thine eye pity, till thou hast brought forth judgment unto victory," till thou has cleansed not only from the dross and the tin, but also from the Reprobate silver.

We have had to view with solemn awe the high profession we are making in the world; and earnestly desire in that spirit which wisheth well to the whole human family, that our lives and conversation may adorn the doctrines we profess, that we may become as a light to the people, and an ensign to the nations, that none may be dwelling as it were in their ceiled houses, saying to themselves, "We are Abraham's children," and thereby become a stumbling block to those who are inquiring the way to Zion.

We feel drawn tenderly and affectionately to salute the rising generation, the hope of succeeding times. May you not, beloved young sisters, suffer your minds to be deluded by the vain allurements and fascinations of this world, which passeth away as a shadow; nor too much of your time engrossed by these pleasures and pursuits which may be termed comparatively innocent - but as a means of alluring your attention and unfitting the mind for the reception of substantial good, and consuming the precious moments which never can return, are inimical to your progress towards the land of Promise.

The design of the Enemy of your souls is answered if he can beguile by the very least of his baits. But the earnest breathing of our spirits is that the Shepherd of Israel may watch over you, and keep you as within the "Garden enclosed" where no hurtful thing can enter; that you may yield now in the morning of your day in submissive obedience to the visitations of the Father's love made known in your hearts; and there be qualified to fill the places of those ancient Worthies, many of whom have been removed from works to rewards.

Our annual assembly has been large; and though we have not, as heretofore, had the company of many of our friends from distant Yearly Meetings, one from yours has been acceptably with us. And we trust the Master has been graciously disposed to bless the few loaves and fishes to our strength and support.

We remain your affectionate Sisters,

Signed on behalf of the Meeting,

Charity Rotch,
Clerk this year.

Living in a trash can

2010-01-27T21:55:00.004-05:00

Many of you are aware that my wife of 12 years decided that she would be happier in life without me, moving out last summer. This has been a difficult time for a variety of reasons. Several of these reasons I would have expected, others not. The following are three challenges that I face in my new role in life.

1) Unsolicited advice. One thing that has surprised me has been the increasing amount of unsolicited advice that I receive. I realize that most people offering advice are well-meaning and want to help me deal with the situation - it's just that often it would be nice to have a few more Queries rather than Advices.

A major issue of unsolicited advice is the topic of the remarriage of divorced persons. Ohio Friends can have strong opinions on the topic. Some Friends remind me about the words of Jesus regarding this, while others quote the passage that if an unbeliever leaves a marriage, the believer is no longer bound. When the topic comes up, I try to clarify that I am not looking for someone new in my life - which satisfies most people.

2) Changing relationships. A surprise for me has been that my circle of friends has been adjusted. Some people have been noticeably friendlier over the past six months. Two Friends in particular have been faithful to inquire about my welfare. Even though I spend large blocks of time alone now, sometimes I really like to be alone. Other times, the phone call lifts my spirits during a low time.

Not all relationships have grown closer, though. Two people in particular seem more distant than before – though whether that is a result of events in my life or theirs is sometimes unclear. Some people appear to believe that God brought this to pass to punish me for something, with the associated conclusion that now I am a second-class (third class?) Christian.

3) Handling responsibilities. Over the years, I have been appointed to a limited number of committees and positions of responsibility. One of these positions has never been held by a divorced person. Given the diversity of opinion among Ohio Friends, I sometimes wonder if I should hold them. Last summer I wrote to two weighty Ohio Friends and told them that I was willing to resign from two certain positions if that would make things easier for everyone. They both immediately urged me not to resign from either.

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In the meantime, I am finding myself able to get caught up on some things that I needed to work on. I also recently came into possession of a microfilm reader, which I have used to read some old minutes of Ohio YM. I have also been completing some small projects that have lingered for a while, some Quaker-related. These various projects have been useful in occupying my mind during this painful time, which is remarkably similar to the death of a loved one. The therapeutic effects of the projects are not as strong as the knowledge of my mother’s love for me – nor my Father’s love for me.

Second Blog Radio Program

2009-04-28T21:46:00.002-04:00

The second episode of my radio program is scheduled to air on 4/30 at 6:00 p.m. (Eastern). The topic is "Experiencing Gospel Order."

I apologize to those of you who would like to listen live but cannot at that time. The service is not available from 7:00 to 11:00 (Eastern), so I am doing the 6-7 p.m. hour again. I may try the 11-12 p.m. time slot at some time in the future. Alternately, I may host a daytime show on a weekend day sometime.

Many thanks to the 60 people who have listened to the first episode. I hope it was helpful.

Chronicler Blog Radio

2009-04-22T21:28:00.000-04:00

A non-Quaker friend of mine has helped me to set up an internet radio talk show. The first session is scheduled for 6:00 p.m. Eastern Standard Time on Fourth Month 24, 2009 and should run about an hour. This is the link to listen. My plan is to host a show about once a week.

Thee can either listen live or listen afterward. Listeners may call in if they wish; the number is (646) 200-0409. Alternately, feel free to send me an instant message; my AIM name is quakerchronicler. I actually prefer the latter.

The shows will have three general themes:

1) Helping focus our attention on the Creator of the Universe and His Son, who alone can lead thee into salvation and holiness.

2) Affirm the ancient, traditional doctrines of the Society of Friends.

3) Nurture thee and help thee lead a life that is beautiful in the eyes of thy Maker.

Typical shows will likely include discussion of scripture passages, readings from the Approved Writings, and interviews with selected Friends.

The show is not intended to be a forum for political discussions or attacks on ancient Quaker beliefs/doctrine. For that matter, it is not intended to be a forum for attacks on any person, either. We have been instructed "Do violence to no man" (Luke 6:28), and I want to maintain a positive focus on the things of the Spirit.

Last, I intend to have a strict rule against unnecessary language.

The first show this week is intended to be rather eclectic while I learn the mechanics. After this, I intend to have shows on a common theme.

Feel free to tune in!

Seeing God

2008-12-28T15:54:00.003-05:00

Follow peace with all men, and holiness, without which no man shall see the Lord... Hebrews 12:14

This verse can seem a little stark at first - without holiness, none shall see the Lord. To some extent, it appears to make holiness impossible for most people. However, the verse presents an important spiritual insight that holds true.

The word "holiness" is hageeasmos in Greek (with an alternate of hageeosoonay). Both the Greek and Hebrew languages have a "word family" for the word holiness. In Greek, the word hageeos means a holy person, or a saint. The word haggeeadzo means to purify, make holy, or sanctify. The word hageeasmos means holiness or sanctification. In English, we have a variety of words with different roots for this word family, but in Hebrew and Greek these words are interrelated.

Returning to the verse quoted above, it could as easily have stated "it is the saints who shall see the Lord." This understanding is just as stark, however.

Many Christians are quite modest when they consider their place in the divine Kingdom. A few years ago, a person said in my meeting something to the effect "there aren't any saints here." What she said could have been true - that none of us had experienced holiness.

Part of the problem is that too many Americans accept the idea from the Middle Ages that a "saint" is someone who has led a life that is unattainably holy or special. Some denominations go so far as to have committees who examine the lives of people and vote on whether or not the person was a saint; these faiths object when the word "saint" is used for anyone they have not voted on. They do this even though the word "saint" is not used this way in the Bible.

Consider this verse:

Paul, an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus ... [Ephesians 1:1].

Who dost thou think Paul was addressing the epistle to? All the Christians at Ephesus, or just one or two of them?

Paul also wrote to "all the saints in Christ Jesus which are at Philippi" [Philippians 1:1] and to "the saints and faithful brethren in Christ which are at Colossae" [Colossians 1:2].

Let's make this as clear as possible with another verse:

For this is the will of God, even your sanctification [1 Thessalonians 4:3].

God wants thee to know sanctification first hand in this life - He wants thee to experience sainthood. He wants thee to partake of His holiness [Hebrews 12:10].

John records an instance when Jesus was speaking to the disciples. "And when He had said this, He breathed on them, and saith unto them, Receive ye the Holy (sanctifying!) Ghost" [John 20:22]. This verse establishes how the Holy Ghost is imparted from God to thee - through the inbreathing of Christ Jesus. It is by Jesus that we "have access by one Spirit unto the Father" [Ephesians 2:18].

The love of God is shed abroad in our hearts by the Holy Ghost which is given unto us [Romans 5:5].

So God the Father imparts information to each of us by the way of His sanctifying Spirit, the Holy Ghost. Paul wrote that the Gentiles were "sanctified by the Holy Ghost" [Romans 15:16].

Note also that God offers thee holiness through the indwelling of the Holy Ghost. We know that God abideth in us by the Spirit which He hath given us [1 John 3:24]. Sanctify the Lord God in your hearts [1 Peter 3:15]. Let the peace of God rule in your hearts [Colossians 3:15].

When we allow the Holy Ghost to live in our hearts, we receive guidance on how to live a holy life.

But let's face facts. There are times when the Lord directs thee to do something that seems difficult, perhaps embarrassing. It is often more difficult to do the things that He asks of us than it is to choose not to. We all know that there are parts of the Lord's personality that we cannot access because of our own lack of spiritual depth. Every time we choose not to be faithful, we hold ourselves back from Him or lose an opportunity to play our small role in what He is doing.

This discussion assumes that humans by themselves do not have access to the spiritual realm. The thesis of Robert Barclay's Proposition 4 is that humans in their natural state cannot know spiritual truth, so this has been part of Quaker ministry and beliefs from the beginning. People have some ability to do good things. Economic prosperity, physical health, and mental health are enjoyed by some holy people and by some who are not holy. The rain falls on the just and on the unjust. God wants to work in the life of every person, and it is up to each of us as individuals to respond to Him.

God is working all around us. He comforts the widow with her children who are tying to keep their house now that the husband has been killed in Iraq. He works to lead a young family out of the bondage of overwhelming credit card debt. He works to rescue the disillusioned worker who is addicted to tobacco and alcohol. He works with the elderly and the young, the rich and poor, the healthy and the sick. He works in the lives of people who are not living holy lives and those who try to lead holy lives, too; remember that Caiaphas gave right prophecy, even though he was consenting unto the death of Christ Jesus.

Without holiness, it is not easy for thee to see God working in thy life or the life of another person. The person in a natural state does not know what to look for, does not know the purpose of a holy life, and does not understand why it is worth the time.

If the hand of God has touched thy heart, all the petty ideas about God and the opinions about God have no meaning - they are superceded by undeniable spiritual truth. It is now possible for thee to see God working in thy life, and thee can sometimes receive inspiration from how He works in the life of someone else. Opinions and speculation are swept away. The Creator is alive in thy life, and thee knows it.

Those who have known His inward work recognize it when they see it. "Except a man be born again, he cannot see the Kingdom of God" [John 3:3]. We have arrived back at the starting point.

Index of the Friends Library

2008-12-26T23:13:00.003-05:00

Today I was looking for one of the journals printed in the Friends Library. Since I am unaware of a quick index of all the journals printed in the 14 volumes, I produced the following quick list with the author and the volume number:

Aldam, Thomas - 11
Alexander, Mary - 13
Ames, William - 11
Ashbridge, Elizabeth - 4
Audland, John - 5
Bangs, Benjamin - 4
Banks, John - 2
Barclay, John - 6
Barnardiston, Giles - 4
Bell, Deborah - 5
Bevan, Evan - 13
Bownas, Samuel - 3
Brayton, Patience - 10
Burnyeat, John - 11
Burrough, Edward - 14
Camm, Anne - 1
Camm, John - 5
Camm, Thomas - 1
Capper, Mary - 12
Caton, William - 9
Chalkley, Thomas - 6
Chester, Edward - 3
Churchman, John - 6
Clibborn, John - 2
Collins, Elizabeth - 11
Crisp, Samuel - 13
Crisp, Stephen - 14
Croker, John - 14
Crook, John - 13
Crouch, William - 11
Crowley, Ann - 7
Davies, Richard - 13
Dewsbury, William - 2
Dickinson, James - 12
Dudley, Mary - 14
Edmundson, William - 2
Ellwood, Thomas - 7
Exham, John - 3
Fisher, Samuel - 11
Follows, Ruth - 4
Fothergill, John - 13
Fothergill, Samuel - 9
Fox, George - 1
Garton, William - 3
Gough, James - 9
Gratton, John - 9
Griffith, John - 5
Grubb, Sarah - 12
Hagger, Mary - 7
Hall, David - 13
Hayes, Alice - 2
Hoskens, Jane - 1
Hull, Henry - 4
Jordan, Richard - 13
Latey, Gilbert - 1
Leddra, William - 7
Lloyd, Thomas - 3
Lucas, Margaret - 13
Marshall, Charles - 4
Moore, William - 4
Morris, Sarah - 6
Neale, Mary - 11
Neale, Samuel - 11
Oxley, Joseph - 2
Pearson, Jane - 4
Pemberton, John - 6
Penn, Wm - 5
Penn, Wm: NCNC - 1
Phillips, Catharine - 11
Philly, John - 4
Phips, Joseph on Man - 10
Pike, Joseph - 2
Reckitt, William - 9
Richardson, John - 4
Rigge, Ambrose - 12
Roberts, John - 8
Routh, Martha - 12
Samble, Richard - 12
Sandham, Robert - 3
Sansom, Oliver - 14
Savery, Wm - 1
Scattergood, Thomas - 8
Scott, Samuel - 9
Sharples, Isaac - 13
Shillitoe, Thomas - 3
Spalding, John - 13
Stanton, Daniel - 12
Stephenson, Sarah - 4
Stirredge, Elizabeth - 2
Story, Christopher - 1
Story, Thomas - 10
Thomas, Abel - 13
Thompson, Thomas - 1
Upsher, Thomas - 9
Van Hassen, Gharret - 4
Watson, John - 2
Watson, William - 2
Webb, Elizabeth - 13
Wheeler, Daniel - 7
Whitehead, George - 8
Wilson, Thomas - 2
Woolman, John - 4

The two following non-journals are also included in the Friends library:
History of the Discipline - 1
Letters of Early Friends - 11

Some Guidelines for New Testimonies

2008-11-22T11:20:00.003-05:00

Three months ago, Ohio Yearly Meeting began the first comprehensive review of our Queries since 1958. During this time, some Friends have expressed ideas about adjusting our testimonies either by prohibiting or recommending a given behavior. These conversations have raised issues around underlying principles on the issue of testimonies.

One place to begin is with a general consideration of testimonies. Early Friends usually did not discuss "our testimonies" but had much to say about "our testimony." By the end of the 19th century, "our ancient testimony" had been partitioned into testimonies regarding plainness, truth & oaths, peace, temperance, equality, and integrity. Some Friends produced mnemonics to emphasize their favorite testimonies and to marginalize others - an example is SPICE (simplicity, peace, integrity, community, and equality). Note that in the latter list, simplicity has replaced the historic plainness testimony to grant freedom to ignore the issues of titles and the plain calendar, while some testimonies including temperance have disappeared.

Throughout Friends history, however, the word *testimony* has had a specific definition. When the behavior of a Quaker differs intentionally from other people, it has been a testimony of our inward and unmediated interaction with Christ Jesus. We opposed slavery because He directed us to do so, and actions taken by Friends during those years pointed to our desire to be faithful to what the Lord was calling us to be.

Associated with the testimonies are leadings. Individual Friends have occasionally felt a calling to do (or not do) certain things, but these never rose to general acceptance by all Friends and thus did not become testimonies. Examples include a refusal to be photographed, wearing undyed cloth, and choices regarding transportation. These days, leadings are often confused with what I call whims. A leading is something Christ Jesus has directed thee to do. A whim usually has no spiritual significance and is usually defended with autobiographical statements.

Queries and Advices differentiate between testimonies and leadings. Usually, a Query asks about our faithfulness to the testimonies but not to leadings. The Advices similarly cover testimonies and not leadings. This means that when something rises to the level of a testimony, it should be included in the Advices and Queries so that we have to consider our faithfulness on that item each year through hearing the Advices and answering the Queries.

When considering the elevation of a leading to a testimony, the following questions seem appropriate. Since the discussion is framed in the context of Ohio Yearly Meeting, consistency with the Scriptures and traditional Quaker doctrine and practice are taken for granted. The questions also assume that the proposal has been weightily considered and is well-written, with an appropriately written advice and query accompanying the discipline adjustment.

1) Does the proposal rise to the level of being a testimony? Changes to the Discipline should not be undertaken lightly.

2) Is this something that many Friends have similar leadings about? A plurality does not always recognize a spiritual directive, but paucity of vocal support can easily turn into an unwelcome bulldozer that Friends later rebel against. If a segment of Friends is vocally opposed to the proposal, a compromise should be sought or the issue dropped.

3) Is this something relevant to the lives of many Friends? It does not require a lot of spiritual maturity today to have a testimony against slavery.

4) Does the proposal fall into the category of a temporary hot topic? These are usually not appropriate testimonies, since after the resolution of the topic, the Discipline will need to be changed again to take it out.

Excerpts of Ministry at Ohio YM 2008

2008-08-25T19:11:00.003-04:00

The following snippets are summaries of ministry shared at Ohio Yearly Meeting earlier this month. The ministry is not given in chronological order or in order of quality or any other order except what I felt was right when typing it all up. Be sure to inquire within to test if any message applies to thee - some may have been intended for others and not thee.

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If thou knewest the gift of God, and who it is that speaketh with thee, thou shouldest have asked for spiritual water. From whence hast thou that spiritual water? Whoever drinks of physical water will thirst again, but the water that He gives will be a well of water in thee springing up to everlasting life. Dip thy cup into this water and receive everlasting, spiritual life to cleanse thy inward soul and mind. We all have a thirst for God, but still we must go to the well ourselves to receive. The Spirit of Christ that springs up to overflowing is always crystal clear and flows from our Creator God. - Nancy Hawkins

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Without faith, it is impossible to please God. Without faith, there can be no true, lasting joy in life. Faith comes by hearing; it takes a lot of focus, desire, and choices on thy part. Our Redeemer, who gave Himself for thee, longs to give thee the living faith needed for this life. It is His gift to thee. Reach out with both hands for the faith that Christ Jesus longs to give thee. Take fresh hold on the gift in the confidence of the knowledge of our Lord - and learn to live like thee believes. Don't settle for a head acknowledgment of Christ. Find a life-changing relationship with Him. - Ed Kirk

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We have this treasure in earthen vessels; we all stumble and fall short of His glory. Despite our nature, God's inward treasure remains. Our inward parts are made holy by the living Christ, the Word of God, our living water and Bread of life, who is borne within. This treasure is not diminished when we share it. It is a great irony: sharing the treasure and use of the treasure brings an increase rather than diminishing it. - Jack Smith

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Abraham was directed by God to sacrifice his son. Are we willing to give up our most valuable thing? Some times in life, there is no "escape clause." To rely completely and totally on the Lord is a awesome, frightening thing. Wait to be led and nourished by the Lord. The One on whom we rely loves us as none other can love us. - Bob Wilber

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Have we truly believed and received? Have we truly repented and been baptized with fire? Can we be led by the Spirit if we have not received it? Do we think we are going to receive it without being changed? Do we think we are going to enter the Kingdom of Heaven without being born again? - David Eley

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[Supplication] Help us to do Thy will in all that we say and think. Help us to be encouragers and not discouragers. Come, Holy Spirit, into this room and fill each soul to the brim! - Anna Peacock

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Be faithful to the witness of our Lord within thee. Let us bear fruits worthy of repentance, that testify to His presence. Seek His power within thee. Our Lord suffered greatly; He came unto His own, and they received Him not. Know what it is to bear the cross. - Terry Wallace

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Christ Jesus has told us to be Friends of God. We do this when we hear the Lord and obey Him. In obedience, we receive His love to share with others. Our Creator calls each of us to treat others as part of His kingdom so they will know the invitation to join a gathered people in God's Light. Know, yes, know that Jesus is thy enduring Friend. - Arthur Berk

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God looks down upon our lives, and He sees where we are about to step off the true path. Let our hearts be encouraged; constantly seek that guidance from on High so thee can stay on that true, firm path. - Winnie Stratton

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A composite of ministry on Seventh Day morning:

Early on, the world was dark. God said, Let there be light, and there was light. And God saw that it was good. Jesus calls us to share His Light rather than hiding it under a bushel. This Light overcomes the darkness and transforms us into His disciples. We were encouraged to wait on the Lord, hear His Word, and seek His inward presence, then be faithful in scattering the spiritual seed where we live as our small roles in the Kingdom of Heaven.

But God, who commanded the Light to shine out of darkness, hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. The Light of God is within, and the Word of God is within. He lives through us as we turn our lives over to Him. We don't need to be the most talented, smartest, or best looking to be called for service. He sometimes chooses the humblest or most difficult for His work. He knows what we are able to do, regardless of age or condition. He demonstrated the humble, inward kingdom that still exists in our times.

Spiritual Fruit

2008-08-24T19:08:00.002-04:00

The following is the substance of some ministry at Stillwater Quarterly Meeting in Eighth Month 2008.

I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing… Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples. John 15, verses 4, 5, 7, 8

Jesus lived in an agricultural community, and many of His parables relate to the Creation. If His time had been 2008, Jesus might have compared us to an html document with missing closing tags, something that would probably be easier to understand for most Americans than husbandry.

There are many references to fruit. We are known by our fruit (Matthew 7:20). A good tree (heart) bringeth forth good fruit (Matthew 7:17). The fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance. Bearing fruit brings glory to God.

There are important parallels to spiritual fruit and physical fruit. Sometimes in conversation, someone will say something with the spiritual meaning of “Hey, come and taste this persimmon. Thee has not had a persimmon like this one!” Thee can hold it and know it by its skin and shape. When biting into it, its flesh provides thee spiritual nourishment. Inside are the seed. Natural seed hold the DNA of the tree, but spiritual seed have the DNA of Christ Jesus. Spiritual seed point the recipient to Christ, not to the bearer of the fruit.

After eating a spiritual fruit, thy soul will hunger for more of this refreshment. If faithful, thou canst experience what is described in the scriptures as being engrafted onto the spiritual tree. Receive with meekness the engrafted word, which is able to save your souls.

When it pleases the Lord to graft thee onto the spiritual tree (see John 15 quoted above), He will help thee to produce spiritual fruit for others. It is the xylem and phloem of Christ that works through thee to produce fruit. We often produce such fruit without even knowing it.

However, when we try to take the credit, the fruit fails us – and we fall off the spiritual tree like an old dead limb. But don’t despair – learn from thy mistake and lay hold again on the eternal life He has for thee. Sometimes falling from a tree will make it possible for thee to return to the True vine with renewed vigor. The Lord is not done with thee yet, so don’t lose heart - go ask for another of those special persimmons! His exciting work still awaits thee – don’t miss it!

The Definer and the Defined

2007-09-08T23:27:00.000-04:00

Many of you will recall a famous conversation from about ten years ago in New York Yearly Meeting. Two people were discussing who Jesus is/was. One of them reached a point of frustration and asked the question “Why is my Jesus not as good as yours?” The discussion, and particularly this oft-repeated question, raises interesting issues.

How much can a human really know about God? To some degree, He is much like the ocean. While standing on the beach, one could take a cup of water and analyze it. One could identify its chemical properties, evaluate its purity, and assess other qualities. One is not able to perform the same analysis on the entire ocean, so (according to this parable), there will always be aspects of God that each one of us will miss.

The most common parable about understanding God is the elephant parable. Many people like to talk about the blind men, but it seems to me that this parable misses the boat widely. A more apt comparison would be an electric wire. Making contact with God causes the current of divine energy to flow, and we know that something different has happened. Touching an elephant might be interesting, but unless the elephant steps on thy foot, it is unlikely to be too memorable for thee. Touching God is memorable from the first instant.

The Apostle warned us not to be like the people who are always learning but never able to come to the knowledge of the Truth. Each of us is responsible for acting upon what has been given to us. This is the problem – each of us to a degree defines the Creator by what we have experienced. And, sad to say, too often each of us also defines God using worldly criteria and notions.

Was Jesus a good teacher or the Son of God? Both? Neither? People who believe the question is important often base their statements upon various sources, including the scriptures, experience, and what they have observed in others. Let’s take all three and work from the latter to the former.

1. What they have observed in others. I attended a meeting last year in which a woman was not a Christian because she disagreed with the religious philosophy of Jerry Falwell. I was also not happy with Falwell’s understandings, but I asked the woman why Falwell was granted the right to define God for everyone else. The kernel of truth here is that a person whose life has been transformed has something to say about Who the Great I Am is. We are warned to speak the things that we know and not condemn the things we do not know – so allow those who know to inform thee and don’t worry about those who don’t know. And sometimes I am in the latter category, too.

2. Personal experience. This is held up high in eastern Pennsylvania as some kind of mantra. I know from personal experience that X is true and that Y is not. Here is a little parable about why I have a problem with this notion. Suppose someone said that houses of the 1800s have large, walk-in kitchen hearths. A person might know this by personal experience. I have certainly been in many such houses. I have also been in dozens (hundreds?) of houses from the 1800s which never had a large kitchen hearth. The issue here is that (since this is my job) I have been in a substantial number of historic houses, and what I might say on the topic would be supported on a wide base of personal experience. The same holds true spiritually. A person saying that Jesus is only a good teacher needs a lot of experience on that topic, not just a casual reading of the scriptures or reading of modern spiritual writing (most of the latter should be avoided anyway).

The scriptures. Sometimes it seems that everyone has a different shade of opinion on the scriptures. Many agree that the Bible is inspired except for the difficult passages (those we disagree with?). In the early 1990s, USA Today had a small graphic on scripture reading. Among those who attend religious services every week, only one out of three (it was actually 38%) read anything from the Bible at home. What this means is that two-thirds of religious people are allowing others to define God (my first category in this discussion). This 62% of religious people agreed that the scriptures are some variation of a suitable or the only guide for life but were not reading them. God gave us a text to allow us to have a common basis of spiritual knowledge and a mechanism for teaching us, but so often we don’t allow Him to use it as He intended.

What all this is leading up to is this: who is the Definer, and who is the Defined? A person with little spiritual experience is still in the stages of defining who God is. That is fine, and not to be condemned. It’s not always easy to understand what the Lord is up to in the life of a given person. Right now I would be glad to have an insight into what He is doing in my life. The challenge is not to allow speculation on who He is to stop the person from moving into the next spiritual chapter. People who have moved from ideas about God to an intimate communion with Him have also made the transition from Definer to Defined. Christ Jesus, as the Logos or Light, is changing that person into what He intends or desires, and He is defining the person rather than being defined. This is the person who has something of substance to say about who the Creator is.

Comparing Spiritual Gifts

2007-08-22T10:48:00.000-04:00

The following is the substance of a message given at Ohio Yearly Meeting last week.

For we dare not make ourselves of the number, or compare ourselves with some that commend
themselves: but they measuring themselves by themselves, and comparing themselves among themselves,
are not wise. 2 Cor 10:12

This passage can seem a little complicated, but the Light (through the Apostle) is making an important
observation for us here.

When we compare our gifts with those of others, we seem to do it in three general ways:

1) My gift is not good enough or is inferior. This type of comparison comes when
thou comparest thyself to someone who is quite spiritually advanced. My gift must
not be real because so-and-so is far better at doing this, so that person should do
it if God wants it done. I might make a mistake. I must not be a true minister
because I am not as successful as Billy Graham (or whoever). I am not a true Elder
or Overseer because Person A does X or has such a keen insight (or whatever) and I
don’t. This type of comparison can lead to sentiments such as hopelessness or lack
of interest.

Don’t allow this to paralyze thy gift. Not all trees in an orchard are peach trees
– there are apple trees, cherry trees, and pear trees. All bring glory to the
Creator. Also even the most gifted of ministers has had times of dryness and
searching.

2) My gift is superior. This is the type of comparison Paul dwells on in the
passage. This type of comparison dwells on the idea that the person feels so
spiritually advanced that whatever anyone else is doing is meaningless. The person
has set himself up as the yardstick for measuring the faithfulness of everyone
else. The mindset is that everyone must do what the speaker is doing or otherwise
they are not heeding the call of God. They, measuring themselves by themselves, are
not wise.

3) How can the gift of others inform and nurture my gift? The third type of
comparison is the one we need to use. Some Friends (and others) have well-developed
gifts. What qualities in the exercise of that person’s gift particularly call forth
inward hallelujahs in thee? Are there qualities that might foster a stronger
exercise of thy gift? In these considerations, be careful to be faithful to thy
calling. This is not about emulation but about sharpening thy spiritual skills.

In these evaluations, always keep in mind that the purpose of spiritual gifts is to
direct the recipient to Christ Jesus (the giver of the gift), not to the
practitioner. Always measure thy faithfulness against thy calling – never measure
thy faithfulness against that of another person. We all fall short of the glory of
God in the exercise of our gifts. It is fine to recognize this, but learn from it
and move on.

Independence from Sin Day

2007-07-03T20:09:00.000-04:00

Every fourth of Seventh Month, people throughout the United States attend special events to mark the separation of 13 colonies from England. This political event was dramatic for its time, to be sure.

I would argue, however, that each of us (that includes me, and it includes thee) should consider an Independence from Sin Day. The Light of Christ, which as the Holy Ghost is the sanctifying force the Lord has granted thee, has been working to assist thee to obtain a holy life. This is not opinion or conjecture. It is the creative juices of the Creator of the Universe working in thy life to help thee become what He has intended for thee all along.

Give the Lord an opportunity to perform a miracle in thee or through thee. Taste and see that the Lord is good! Now this is something to celebrate!!

2007-06-24T20:15:00.000-04:00

2007 Gathering of Conservative Friends

The Gathering of Conservative Friends was held at the Lampeter Friends Meeting House near Lancaster, Pennsylvania, from the 22d to the 24th of Sixth Month, 2007. Exactly 100 Friends attended, though not all at the same time.

History

The Gatherings have been held since the early 1960s. The first was held as a conference called the "General Meeting of Conservative Friends," among the three Conservative Yearly Meetings (Ohio, Iowa, and North Carolina). After a concern was raised in North Carolina Yearly Meeting that the three Conservative Yearly Meetings should hold periodic meetings, the General Meeting became a biennial event which rotated among the three. The General Meeting of 1974, held at West Grove NC, played a seminal role in the formation of a new meeting of plain Friends at Harrisonburg VA, which became part of Ohio Yearly Meeting. From that time, Iowa and North Carolina Friends began to step away from the General Meetings, and the meetings developed a growing attraction to plain-dressed Friends. In the early 1990s, the event was re-named the General Gathering of Conservative Friends. It is held biannually at Stillwater, with Friends outside of Ohio invited to host the event in odd-numbered years. The Gathering was hosted by Keystone Fellowship Monthly Meeting this year.

The 2007 Gathering

Keystone Fellowship Friends made a number of planning decisions with major consequences. First, the Gathering was free, though attendees could donate funds to assist with costs as they felt led. The result: several young families came with their children. Roughly one-third of attendees were in the 0-25 age range. Second, one member was able to make arrangements for Friends to stay at a local private school nearby. That allowed visiting Friends to have plenty of time together throughout the day.

On Sixth Day evening, Friends arrived at the home of a Keystone Friend for supper. Evening worship was held in a large workshop building behind the Friends' house. As in all the times of worship, the ministry met the general high standards of Ohio Friends. The leadings of the Lord were crisp and clear throughout the weekend.

On Seventh Day, breakfast was held at the local Friend's house. We held worship at the Lampeter Meeting House at 10 and had dinner at noon. The afternoon was reserved for fellowship, though during this time various committees also met. After supper, we returned to Lampeter for worship. A local man who had never attended a Friends meeting saw our cars and stopped in. At the end of the worship, he gave a brief testimony. A Friend started a campfire, and we had additional fellowship.

On First Day, Friends gathered for worship and Bible reading again in the morning. Worship was held at Lampeter at 10:00. Four people from the community attended the first Friends meeting of their lives. As usual, the ministry was particularly inspired. We returned to the local Friend's house for dinner. At 2:00, Keystone Friends held a discussion on current drawings of Christ among us, and a group of scattered plain Friends discussed online worship sessions they have been holding the past five months. After supper, a final time of worship was held, though by this time the gathering was down to about a dozen people.

An interesting aspect of the worship was the mixture of plain-dressed Friends and those who did not wear plain clothing. The two groups were about equally represented. Four plain-dressed young women, who roomed together, have been involved with the online worship. This Quaker Quadrilateral made an impression, as they often sat together wearing their bonnets. In fact, the number of plain Friends present was probably the largest such gathering of plain Friends held in many decades.

During the worship, Keystone Friends generally sat on the facing benches. At Lampeter, we worked the previous week to adjust the existing platform for the facing benches to improve the seating arrangements. These changes increased the seating capacity in the building, as we already knew that the attendance was twice what we had originally anticipated. Keystone Friends invited other appropriate Friends to sit on the facing benches, including visiting ministers and other public Friends.

The ministry generally fell into three categories. The most common was the FGC-influenced ministry, in which the speaker would start with something like "yesterday on our way to the grocery store..." The second type of ministry was the common Wilburite style, which features more Scriptural references less autobiographical material. Third was prayer. As common, Ohio Friends follow the traditional Quaker practice of the person appearing in supplication kneeling. Men remove their hats while another Friend prays.

The Gathering was a time of spiritual renewal for many Friends, a time during which the Lord created many new friendships and gave each of us new direction in meeting the needs of those around us. It was a wonderful time for many and will be long remembered by many.

2006-12-03T09:45:00.000-05:00

Quaker Journals

Friends have always been known for emphasizing the practice of writing journals as well as reading the journals of deceased Friends. In this (long) posting, I hope to outline some issues surrounding journals and make some recommendations of good journals for others to read.

What is a Journal?

In this posting, I am using the word "journal" very loosely. Usually the word appears in the title of a particular book, such as the Journal of George Fox. However, in other cases, the title describes the book as an autobiography (fewer contemporary entries). Joshua Maule's journal was printed with an incredibly long title which is usually contracted to "Transactions and Changes" (but which is here called simply his journal).

Types of Journals

It can be tempting to think that ego is a major element in the keeping of a journal. The idea that a person would keep a series of entries in the hopes that after death hundreds of other Friends would publish and read it gives the more reserved Friends some pause. In fact, at least two Friends who kept journals destroyed them while alive to avoid this very pitfall – Thomas B. Gould and Elwood Dean. In the long run, succeeding generations have been deprived of much salubrious material as a result.

Most journals follow a set pattern. They begin with an introductory essay which describes the person's life from birth to the point where the official journal begins. Most of the time, this introductory essay is autobiographical, although in John Wilbur's case, his children wrote it after his death. The second part describes the spiritual awakening of the person in question, and succeeding chapters describe the person's life and progress in the Lord.

People who write or talk about journals usually discuss the two paragraphs I just wrote and leave it at that. However, I would like to suggest that journals fall into two categories.

Private journals. These journals were kept solely for the reference of the writer and were not intended for publication. They are easy to spot due to the way they were written. In these journals, the writer wrestles much more with the inward struggle to be transformed by Christ. Chronology is important, but the details are not. Sentences are common such as "We visited Short Creek Meeting in the morning, Mount Pleasant in the afternoon, Harrisville on Second Day, and Concord on Third Day." In a private journal, additional information is only given if the author's memory required it. An author with excellent memory often writes little of what was said in worship, either by himself or others. Private journals often need footnotes to explain entries, as the author did not need to state the context of an entry. In general, private journals add a touch of mystery because the reader must consider issues such as "Why did he write this? What is the significance of this passage?"
Public journals. In public journals, the author and/or an editor have prepared a full narrative of the person's life. Public journals assume that the reader has no information about the events being described. The little mysteries involved in keeping a journal are resolved, with information to explain the context of the entries. Often, travel itineraries are truncated to remove lists of meetings visited if there is no description of what occurred there. Public journals are usually better received than public journals, although for the historian they have almost always been more heavily edited.

Some Famous Journals

In this section, I provide a thumbnail sketch of eleven important journals. I begin with the two most-read journals and continue with nine lesser-known but very good journals.

John Woolman

John Woolman's Journal has probably been read by more people than any other journal. It is the story of a New Jersey minister who came to recognize the evils of slaveholding, his work in urging Friends to discontinue the practice, and his long travel to England, where he died in 1772. Woolman's journal is the most popular because it serves as an introduction to the mind of an eighteenth century public figure and to an extent as an introduction to the Society of Friends as well. I believe that this is an important journal but that is certainly surpassed by others.

George Fox

The Journal of George Fox is likely the second best known Quaker journal. It has gone through many iterations, some of which include portions of his letters. Fox's journal is one of two that I place in the category of "excellent." It is not the easiest to read, primarily due to Fox's sentence structure. However, what it lacks in difficulty is compensated by the abundance of interesting stories and interventions by Christ Jesus in his life.

Joseph Hoag

The other journal that I include in the "excellent" category is the journal of Joseph Hoag. Hoag was an early nineteenth century minister who was often given the gift of being able to read a person's mind or recite a conversation he did not witness. He also was given his vision of the Civil War in 1805, which was printed in his journal in 1859. The vision is dramatically accurate in its details. Hoag describes dramatic spiritual deliverances, interpersonal strife in meetings, and interesting conversations with ministers of other denominations. The book is especially helpful for current ministers, as Hoag's experiences provide some guidance for handling current situations.

William Evans

The journal of William Evans is one of two rather lengthy journals I describe here. Evans was a Philadelphia minister, a son of Jonathan Evans. His journal is very helpful in his description of the inward work of the minister. Not a quick evening read, but very well worth the effort.

Daniel Wheeler

Wheeler's journal is a second lengthy journal. It is comprised of two parts: the private journal, which occupies the first quarter, and the public part, which is mainly devoted to his two-year trip to the Indian Ocean. Wheeler often includes excerpts from his sermons, which is interesting reading. The journal includes several golden nuggets and inspired passages which makes the book well worth reading.

Ann Branson

Ann Branson is probably the best known of female ministers. Her journal is undoubtedly in the top five in terms of most read. Like Hoag, she had insights into the thinking of others around her, and often in her travels she followed a leading to go to a particular house in an unknown area just to find that a former Quaker lived there.

Mildred Ratcliff

A lesser known (and shorter) journal than Ann Branson's is that of Mildred Ratcliff. At Ratcliff's death, she entrusted Ann Branson with the originals, and Branson edited them for publication. I find Ratcliff's journal easier to read than Branson's journal and of a slightly higher spiritual quality. Ratcliff occasionally makes a very obscure scriptural reference, so be sure to keep a copy of the King James Bible on hand.

Elizabeth Ashbridge

The journal of Elizabeth Ashbridge is the shortest of the eleven that I discuss here. It is a quick gem which can be read on a long train ride. The journal has always been popular, and was in print most of the time since its publication.

Henry Hull

Henry Hull was a close relative of John Wilbur. He was a New York minister who was a spiritual mentor for Mildred Ratcliff. Hull was another spiritually insightful minister of the very early eighteenth century, and his journal was popular to the end of that century. When I have felt callings to travel among Friends, I read Hull's journal to help me weigh the calling.

Joseph Oxley

Oxley was an English Friend of the seventeenth century. He was one of the brighter lights of British ministry of that era, although one of the young Friends in his meeting who rebelled against him was Joseph J. Gurney. Oxley treats with subjects such as appropriate businesses for ministers and interesting local characteristics of meetings.

Joshua Maule

Maule's journal, which was printed as "Transactions and Changes," is the hardest to obtain of all journals in this list. It is an enjoyable narrative of Quaker politics of the time, beginning with the Elisha Bates affair and continuing through the dissolving of Ohio General Meeting. The journal is very popular among the so-called Neo-Wilburites, and in Ohio Yearly Meeting today it probably ranks #3 or #4 in terms of the most-read journal. Maule is the only person listed here who was not a minister, but he discusses the problems of ministers not keeping to the Guide and the ramifications of those decisions.

2006-10-01T19:19:00.000-04:00

An Undervalued Gift

Historically, Friends meetings had Elders who were appointed to do a number of important things. One of these things was nurturing the ministry.

When I was attending Stillwater Meeting, one of the Elders there would usually come to me after worship if I spoke and give me some feedback on what I said or on my delivery. I do not know if he was asked to do this or not - I was not a recorded minister so I don't know that there was any specific reason why he did this.

What I do know is that I found his words invaluable. He would sometimes speak on issues surrounding weighing a leading or testing the inward motion. When he thought that I had spoken without a divine anointing, I usually knew that very quickly. He would begin these types of conversations with an incident of some kind in which he was involved. Regardless of what he said to me, it was almost always helpful to me in the growth of my ministry, and I will always value his words.

Now I live in a part of the country where a different conception of the ministry exists. Around here, there is little sense that Friends speak from a divine unction or inward motion of Christ Jesus. In fact, around here the idea that Jesus directs people to speak in worship is mostly considered to be a minority opinion rather than a critical element of testing a leading. There are many exceptions, to be sure.

Recently I attended a meeting in which I was very uneasy with what one person stated during the worship. I have grown accustomed to people in liberal meetings outlining their own opinions or using worship time for autobiography or trying to figure out whether there really is a divine Creator. Any of these types of messages is acceptable around here but not in Ohio. One might question: if it takes a divine leading to speak in meeting, how can one speak on the topic of why (s)he has not decided yet if God exists?

Not everyone believes that God distributes gifts to those who are open to His leading. Some have the gift of ministry, some the gift of teaching, etc. These gifts are handed out for the encouragement and growth of the meeting as a whole. They need to be encouraged in each person in which they appear.

This gets back to the importance of Elders. Those who are, for whatever reason, more spiritually experienced have so much to offer the rest of us. Most of these people are quite modest, and getting anything out of them is not easy. That, of course, is what they should be - not dominating others, but nurturing us in a life of Christian faithfulness. We need to be warned when we have made a mistake in ministry or encouraged when we have been particularly faithful. And, regardless of what words the Elder has for us, we should recognize that the person is speaking with the specific purpose in mind of seeking to deepen our ministry and our ability to test our leadings.

2006-08-22T18:31:00.000-04:00

Sorry that I was unable to continue the blog during Ohio Yearly Meeting sessions. As soon as things started to get busy, I just did not have the time. I might try to post more in the next few days.

As most of you know, the ministry during the worship was outstanding. Another aspect of the worship I felt was particularly anointed this year was the praying.

As is sometimes the case, one person complained about a specific problem, and a series of messages on people's response to him followed. Some of these responses showed more signs of divine unction than others.

The First Day worship was one of the best in recent years. This particular meeting (Stillwater at 10:30 following yearly meeting) has had a reputation for nearly 20 years for being a popcorn meeting with less evidence of the Lord's leading for the messages given than at other times of the yearly meeting. The meeting before that at Ridge was rather quiet, which was refreshing in itself.

2006-08-16T17:20:00.000-04:00

Fourth Day Morning

The morning began with a small prayer session on the porch of the Meeting House. I hoped to attend, but I stayed up too late last evening and did not get ready in time.

The morning session began at 10:00. Friends today sit in the left side of the meeting house, the historic women's side. In the yearly meetings west of the Appalachian mountains, I do not know of any Friends meeting house in which the women were expected to use the right side (usually east) of the meeting house. In the New York-Philadelphia-Baltimore corridor, the women used the east room in roughly 65% of the meeting houses I am familiar with. I might also state that Stillwater is oriented differently from most meeting houses. About 90% of Friends meeting houses constructed in the Quaker Plan have separate entrances on the main (south) elevation for the men and women. At Stillwater, the main elevation faces east rather than south. This allows a fresh breeze to flow through a window behind the clerks throughout the business meeting, which can be quite refreshing.

Three different Friends spoke in ministry. The first gave a message about the welcome we will receive on that final day when we meet the Lord face to face. The second message centered around the idea that while we are called to individual faithfulness, we are also called to be a people. The third speaker urged us to gather in Christ Jesus's name only, as no earthly place can be our real home.

The worship here has been outstanding. It is truly amazing to experience the healing, encouraging, and uplifting messages from so many concerned Friends.

The scriptures 2 Timothy 1:6-11, 14 were read.

Reports from the two Quarterly Meetings were read. Salem QM developed four brief queries they considered and forwarded for the Yearly Meeting to consider. All Representatives from the Quarterly Meetings save two were present.

The bulk of the meeting revolved around the Queries. The meeting read the first three, with the Quarterly Meeting answers, and Yearly Meeting summaries were approved. The handouts contained several typographical errors, which annoyed several Friends. Several changes were made to the text. One of the ministers urged Friends to keep their hearts and minds towards God in their God.

After the Treasurer's report and the report of the Yearly Meeting Property Trustees, the meeting adjourned for the morning.

2006-08-15T22:37:00.000-04:00

Third Day Evening

The yearly meeting for ministry & oversight met this afternoon. The clerk read the scripture Acts 13:47-49 and 52. The major item of business was the discussion of the provisional queries adopted last year. One of the quarterly meetings answered the official queries, and the other quarterly meeting answered the provisional queries. The query answers included references to the simplicity of the gospel, that those who speak point us to Christ Jesus, and that "reference to scripture in ministry is common among us."

A second item of business was the CORE report. This committee, officially the Committee on Renewal and Encouragement, was formed about ten years ago to replace the earlier Spiritual Action Committee. It organized a FWCC regional gathering at Stillwater and was then inactive through the remainder of the year. The committee recommended that it be laid down - which the yearly meeting reluctantly agreed to do.

Salem QM's meeting for ministry and oversight had asked for guidance on whether they should cease to meet as a QM. However, their members felt that the use of the provisional queries might be an impetus for their continuance.

In the evening, a meeting for worship was held at Stillwater. Eight Friends sat on the facing benches - five ministers and three elders. Two of the ministers on the facing benches spoke in ministry, along with four others. One of the ministers on the facing benches speaks with an interesting variation of the traditional "sing-song" ministry which was universal among Friends in the nineteenth century. In her ministry, God speaks with first person pronouns in song. At the end of the meeting, one of the ministers on the facing bench appeared in supplication; among her words were the excellent request for guidance: "Give us the wisdom to keep quiet when we are thinking our own thoughts." How excellent!

As has been stated elsewhere, the ministry here includes some variations of the old "sing-song" ministry which was experienced by all Friends a century ago. Today, one of our elder ministers speaks that way. Several other ministers speak in a moderate sing-song, in which sentences are broken down into phrases. Ministry with a conversational flow is common among the new members, especially those who are refugees from liberal meetings.

2006-08-15T12:13:00.000-04:00

Third Day Morning

Several Friends ministers are here in Barnesville. This morning, many of them are visiting with various Friends - some who are ill and some who are going through hard times financially or otherwise. I visited with the woman who keeps the Heritage Room, a small Quaker museum in the former men's committee room at Stillwater. Her husband served in World War II. He has had health problems recently, and the VA has been cutting back on its funding of the local VA hospital - which has had to cut back on its services. He took a van from the county seat (Clairsville) to Pittsburgh, leaving home at 5:00 a.m., and he is scheduled to return home around 3:00 this afternoon.

Friends ministers in Ohio Yearly Meeting continue in the ancient Quaker tradition which operated before the divisions and in the Hicksite and Gurneyite world until the beginning of the twentieth century. They are not paid financially for their labors. During the worship, they speak as they are immediately led by the Lord, without the use of notes or outlines. I am staying with a woman who is a minister; here in Ohio the Lord's anointing appears to have been accepted by a few more men than women. The ministers, elders, and overseers meet together as the meeting for ministry and oversight; this body was historically called the meeting of ministers and elders (unofficially as the select meeting).

My devoirs right now are to print out the quarterly meeting answers to the queries with the proposed yearly meeting summaries and get copies made for handing out.

The price of gas here in Barnesville is a little less than where I live. The highest price here is $3.05, and the lowest is $2.95. Where I live, the price is in the $3.15 range.

2006-08-14T17:49:00.000-04:00

This is my first attempt at posting an official blog, so please pardon any technical problems that I may have.

I am headed to Barnesville, Ohio, this week for Ohio Yearly Meeting of Friends. I hope to post here near the end of each day to tell a little of what has happened for those interested Friends who are unable to attend.

I might first post a little background for those unfamiliar with Ohio Yearly Meeting.

As you know, Ohio YM is the most traditional of the Wilburite yearly meetings. The divisions of the nineteenth and twentieth centuries resulted in several types of Friends. The Wilburites were historically centered in Philadelphia and Ohio Yearly Meetings, though the former did not affiliate officially with other Wilburite bodies.

Today, the Wilburite Quaker world is comprised of four types of Friends. Our yearly meeting includes most of those called the "plain Friends" due to their use of traditional Quaker clothing and folkways which have been mostly dropped by other Quaker groups. The second group is the "charasmatic" group, which includes both those Friends who speak in unknown tongues and those who associate with organizations where that is practiced. The third group is what might be called the core group of Ohio Yearly Meeting; this group includes many birthright Friends. The fourth group is the "liberal" Wilburite group, which includes those people who are liberal by Ohio standards. The latter group is the dominant faction in the two other Conservative Friends groups: North Carolina and Iowa Yearly Meetings.

Ohio Yearly Meeting has met at the Stillwater Meeting House near Barnesville, Ohio, since 1878. Our old yearly meeting house at Mount Pleasant, Ohio, constructed in 1814, was converted into a museum in the twentieth century. After the Wilburites, Hicksites, and Gurneyites vied for ownership of the building and its adjacent boarding school for years, the Wilburites signed over their interest in the property; the two other groups soon decided that they did not want it, either, so it came into the possession of the Ohio Historical Society. Both Mount Pleasant and Stillwater are examples of the Quaker Plan of religious architecture, the predominant type of Friends meeting house constructed during the years 1770-1870. This type of meeting house construction fell out of favor among the Hicksites and Gurneyites around the time of the Civil War (though some later examples are known), but it remained popular among the Wilburites into the early twentieth century.

The nearby town of Barnesville is a small community dating to 1808. The commercial center is mostly located along the two state roads in town (State Routes 800 and 147). Mosts houses are two-story brick buildings facing onto the roads. The town has a weekly newspaper named the Barnesville Enterprise, which is printed each Fifth Day. The old Barnesville Friends Meeting House, constructed around 1880, was considered the "liberal" meeting in the area; it was laid down around 1920. The parents of a distant relative of mine were the last couple married there. That meeting house was sold to the Nazarenes, who used it for some time, then demolished it in 1949 when they constructed their current meeting house.

Tonight I am headed to the meeting for ministry & oversight of Stillwater Monthly Meeting.