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.
.
5/08/2010
5/04/2010
The Landscape of Ministry, Part 1
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:
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."
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."
3/28/2010
A Plea for Strong Eldership
"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.
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.
3/25/2010
Ohio YM Epistle of Advice, 1813
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.
---------------------
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
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.
---------------------
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
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