Friends Bulletin- Building the Western Quaker Community Since 1929-January 2000

24 Pages·2000·4 MB·English

"Building the Western Quaker January 2000
Community Since 1929" Volume 71 Number 1
Edward Kingdom"
Hicks’ "WPeeacseabtle
Soon!
See page 2
Also in this Issue:
AFSC
• Regional Director Joe Franko Speaks Out on Being Arrested
at World Trade Organization Demo in Seattle - p. 10
• Dan Seeger on “Universalism in the New Millenium” - p. 3
• Lanny Jay on Vocal Ministry - p. 8
New
• Directory of Western Friends - Center
Friends
Bulletin Beginning a New Century Among Friends
The official publication of
B
Pacific, North Pacific and eginning a new century with articles by deeply committed Friends is a real joy. Their
Intermountain Yearly
Meeting of the Religious work spans the spectrum from Spirit-led social action to vocal ministry. Truly we are
Society of Friends blessed to have such Friends in our midst!
(Quakers) A committed activist and member of Orange Grove Meeting, Joe Franko was recently
(Opinions expressed are those hired as the new director for the Pacific Southwest AFSC region after serving for one year as
ofthe authors,
not necessarily ofthe Yearly Meetings.) an interim. Joe joined the Religious Society of Friends thirty years ago. For the past ten years,
he has taught mathematics at Mt. San Antonio Community College. There he was vice presi-
Editor/Publisher
dent of the local California Teachers’ Union (CTA) and also served as advisor to the gay and
Anthony Manousos
lesbian students. Two of his “proudest achievements” were helping to start a gay and lesbian
5238 Andalucia Court
Whittier, CA 90601 resource center and facilitating the first pow wow on campus.
Phone: [phone] he two qualities I most admire about Joe are his commitment to young people, and his
Fax: [phone] deeply felt spirituality. His presence bodes well for the future of the AFSC in our region.
[email protected] Dan Seeger’s return to the pages of Friends Bulletin is also very welcome. In September,
Web: www.quaker.org/fb 1990, Friends Bulletin published a talk on spiritual discernment (“How Do We Know?”)
IMYM Corresponding Editors which Dan gave at Intermountain Yearly Meeting. A physicist by training, and a theologian
Maria Krenz, 10107 Gold Hill Rd, by avocation, Dan has a long-standing interest in communication among the various branches
Boulder, CO 80302 and traditions of the Religious Society of Friends. He has been active in the Friends World
Alicya MWalik Committee for Consultation as a representative for his Yearly Meeting and as Clerk of the
2693 Avenida Anahar,
Tucson, AZ 85745 FWCC’s Interim Committee (which provides oversight for its world headquarters office in
Henry Selters London.) He also served on committees of Friends United Meeting, and in 1984 visited thir-
PO Box 12651,
NM teen Friends’ churches on the island of Jamaica as part of a small delegation organized by
Albuquerque, 87195
FUM
to support the pastoral ministry of Jamaican Friends. His insights into Quaker univer-
NPYM
Corresponding Editors salism are grounded in a broad experience among Friends as well as in a deep understanding
Carole Lindell-Ross of Quaker theology.
4Sa8l7e3m,ToOwRhee97C3t0,2 Finally, we are fortunate to have a thoughtful article on vocal ministry by Lanny Jay, an
Don Goldstein attorney who currently serves on the board of Friends House and Friends Bulletin. Lanny be-
PO BoxW1A010. came active with the AFSC in the 1960’s and joined San Francisco Meeting in 1980. He cur-
Twisp, 98856
rently serves on the Oversight Committee ofRedwood Forest Meeting.
Jean Triol
PO Box 367, During the course of this year, we plan to focus on concerns relating to worship, ministry,
MT
Somers, 59932 and spirituality. Friends are especially encouraged to send articles on the following topics:
PYM Corresponding Editors How To Nurture a Vital Meeting, Quaker Family Life, Visioning a Friendly Future, Religious
Marybeth Webster Education Among Friends, Prayer, Spiritual Friendship, and What Should Be the Role of
PO Box 2843, Yearly Meeting?
Grass Valley, CA 95945 Also, please note that to complete our historical book, A Western Quaker Reader, we
Board ofDirectors need photos and other information (see p. 15).
As we begin a new century together, let me wish you peace and joy.
Jeannie Graves, Clerk
PMB 131 Box 8049,
Newport Beach CA 92658-8049 \A cWVAXT^f
Alan Chickering, Treasurer
1916 Orange St SE, Apt B,
Olympia, WA 98501 Cover art by Edward Hicks (1780-1849), one of the best known American folk painters, a lifelong
Anne Friend, Recording Clerk resident of Bucks County, Pennsylvania, an—d a devoted Quaker missionary and preacher. Used with per-
2649 Kenwood Ave, mission ofthe Philadelphia Museum ofArt bequest ofCharles C. Willis.
Los Angeles, CA 90007 Hicks’s life and art is explored in this comprehensive exhibition featuring more than 80 works of art.
Mar5y14LoEuCCoolpgpaotce,k The exhibition includes paintings, decorated objects, as well as important manuscript materials that illu-
Tempe, AZ 85283 minate Hicks’s deep spirituality, artistic talent, and intense interest in the doctrinal controversies that
Cynthia Taylor divided his fellow Quakers in the early years of the 19th century. The Kingdoms of Edward Hicks will
962 26th St, travel to the Denver Art Museum from February 5 to April 30, 2000 and the Fine Arts Museum of San
Ogden, UT 84401 Francisco, M.H. DeYoung Memorial Museum, from September 24, 2000, to February 7, 2001. For more
Lanny Jay information, see http://www.philamuseum.org/exhibitions/exhibits/hicks.shtml.
933 Mendocino Ave,
Santa Rosa, CA 95401
Lucy Fullerton FRIENDS Bulletin (USPS 859-220) is published monthly except February and August by the
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Page 2 Friends Bulletin - January 2000
The Vocation
Of Universalist Friends
New
In the Millennium
By Daniel A. Seeger
Dan Seeger, the current director ofPendie
Hill, gave the following talk at Friends
House in Santa Rosa on November 6,
1999. During this California trip Dan also
spoke at Redwood Forest Meeting,
Monan 's Rill, Strawberry Creek Meeting,
John Woolman School, and Grass Valley
Meeting.—Editor.
It is sometimes thought that the Christian
and universalist themes in Quaker faith
and experience are in contention with each
other. But this is a misunderstanding of the
true situation.
The universalist character of the
Friends spiritual movement actually de-
rives from its roots in Christianity. It
comes specifically from the teaching at the
beginning of the Gospel of John which
affirms that there is a light which enlight-
ens every human being ever called to life.
Or, as frequently expressed by Friends,
“there is that of God in everyone.”
The universal presence of the Logos,
or Word, or Holy Spirit throughout human
history is also repeatedly affirmed in the
epistles of Paul. It follows from this af-
firmation that spiritual awareness and the
apprehension of divine Truth may be
We
achieved by people everywhere.
should not be surprised that profound
("One Word, Many Voices, “ continued onpage 4)
Daniel Seeger, “One Word, Many Voices” 3
Lanny Jay, “When Should Vocal Ministry Be Shared?” 8
Joe Franko, “Democracy Vs. The Global Economy: Confrontation in Seattle” 10
Western Friends Directory Insert
Friendly News 13
Calendar and Vital Statistics 14
Book Reviews 15
Memorial Minutes 17
Advertisements 19
Page 3 Friends Bulletin - January 2000
("One Word, Many Voices,” cont. frompage 3) the entire human race. Not unnaturally, afterlife. It images a God as lawgiver and
truths are expressed in various of the great people who believe in this unique and ex- judge, and suggests that everyone should
religious systems and cultures which have traordinary celestial origin of Jesus and his feel guilty. Particularly when inflicted
grown up during humankind’s long pil- special mission of atonement regard Chris- upon small children, this sort of religion
grimage on earth, nor that similar degrees tianity as a superior religion and see it as can be spirit-killing, cruel, and traumatiz-
of truth might emerge in the private expe- the destiny of the entire human race to be ing.
riences of individual seekers the world Christianized. Not surprisingly, such traumatized
over. The Quaker idea that there is a Christ- people who still seek a spiritual path can
It is significant that this universalist spirit in all people which could lead to come to find a refuge in Quakerism. Yet,
insight that has characterized the Quaker Truth, even if they had never heard of Je- if other Friends, following the alternative
movement from its very beginning was sus of Nazareth or of Christianity, an idea Christianity advanced by our Quaker fore-
rooted in Friends’ understanding of Chris- which seemed to challenge both the bears, begin using Christian vocabulary
tianity itself. Early Friends were not, in uniqueness of Jesus himself and the pre- among us, members or attendees who are
general, widely traveled, so they had not tensions of the Christian Church, made refugees from Christian malpractice expe-
had the opportunity to meet people of ho- Quakers seem like blasphemers, in spite of rienced in other denominations feel that a
liness who were Hindus, Buddhists or the origin of their views in Christian scrip- safe haven they have found is being in-
Moslems, as we so easily do nowadays. ture itself. While this was not the only rea- vaded by an enemy. This, in turn, puts
Nor were they able to go down to Bor- son why Friends were persecuted by other pressure on Friends whose Christian expe-
ders’ bookstore and pick up a copy of the Christians, it was one key provocation. rience is basic to their spiritual life to
Bhagavad Gita or the Dammapada keep their beliefs to themselves, to
for a few dollars. It is true that one remain in some sort ofcloset.
Now
Friend, Mary Fisher, went to see the ~ the experience of refugees
Sultan of Turkey. It is also true that from Christian malpractice is quite
George Fox demonstrated the univer- authentic and must be honored. I con-
|,
sality of the Light to a colonial gover- §j^ sider myself to be such a refugee. But
nor in America by discoursing with a it seems to me that the overall state of
Native American. But these were affairs leaves the corporate body of
relatively isolated cross cultural en- Friends trying to cobble together a
counters in the late 1600’s. For the shared spiritual life bereft of any of
most part, the umversalism of early the poetry, the metaphors, and the
Friends was derived from their under- ideas which our civilization has de-
standing ofChristian scripture as read veloped to address the profound and
with the guidance of the Holy Spirit. elusive mysteries of spiritual experi-
We
This approach to Christianity ence. are left trying to explore
was one of the things that set Quakers and express a common faith using
apart from other Christians, even only such vocabulary as one might
from other radical reformers of Chris- hear in a public school class room.
tianity in their own day. For, in spite The situation is further compli-
of the many bitter controversies cated if we bring our nation’s life be-
which divided them, virtually all yond Friends into view. In public life
Christians held to the ideas of the an- here in the United States the vocabu-
cient Nicene Creed, formulated at a lary of Christianity seems to be being
church council held 325 years after monopolized by people at one end of
the birth ofJesus. In modern times mainstream Christi- the political spectrum. With some consid-
According to the Nicene formula, a anity has been much weakened by secular erable success they have managed to asso-
person who walked the earth in Galilee and technological culture. Nevertheless, ciate Christianity with their right wing
two thousand years ago, one Jesus of Naz- the sort of Christianity fostered by the Ni- political views. Now, from a Quaker per-
areth, was the unique and only son of cene formula survives strongly enough to spective, this Christianity they promote
God, begotten, not made, of one being do some destructive work. It tends to ad- along with their political views is an un-
with the Father, the person through whom vance the idea of a finger-wagging Deity fortunate aberration, and not true Christi-
all other things from the beginning of time seeking vengeance, or atonement, and pre- anity at all. But it nevertheless seems to
were made. (I am deliberately using the pared to punish us if our performance does have the effect of driving everyone else
non-inclusive language of the Nicene not measure up. It tends to visualize such a into a secular comer. Masses of people
Creed). Moreover, in Jesus, the one thing God as a supernatural being so separate become profoundly allergic to Christian
happened that needed to happen in order from the world that this God cannot be ideas and Christian vocabulary.
to reconcile this universe with its God. experienced, but can only be “believed This is occurring at the historical mo-
—
Through his office as savior an office in.” It advances a static understanding of ment when the characteristics of North
which never need be exercised again in Christian life involving endlessly repeated Atlantic culture seem destined to color the
—
the same way a new and permanent rela- cycles of sin, guilt, and repentance. It leads first truly global civilization. All civiliza-
tionship was established between God and to a religion primarily concerned with the (“Life andPower," continuedonpage 5)
Page 4 Friends Bulletin - January 2000
tions of the past have had some golden themes which emerge in the face of relig- It is important to understand that
treasury of spiritual ideas at their core. ious diversity. A universalist Friend can Quakerism’s extraordinary vocation in the
Yet today a global civilization is forming readily recognize that for a person to be common human task of structuring the
which seems rooted solely in the impera- hospitable to spiritual thought forms from new global civilization which is struggling
tives of commerce and technology. There Buddhism, Taoism, and Hinduism, but at to come to birth lies precisely in its tradi-
is no inhibition of arms trading and arms the same time to be hostile to Christian tional capacity to be both Christian and
profiteering so long as it is profitable; vocabulary and concepts, is illogical and Universalist, and not merely one or the
there is no provision for environmental not truly universalist, even ifone has been other. We must embody a Christianity that
rescue; there is no safety net for the poor; oppressed by some form of Christian mal- is magnanimous enough to enter the col-
there is no defense against exploding practice. For all the major religions have laborative process needed among people
populations. There is only the assumption their shadow side; Christianity is hardly of faith the world over if we are to ad-
that what is good for multinational corpo- unique in that regard. So a true Quaker vance the spiritual transformations with-
rations must be good for everyone . universalist will be wary of tendencies out which we all shall perish.
There is a system in place which si- which seem bent on excising Christian
multaneously produces both wealth and vocabulary and Christian thought forms
poverty, but which seems incapable of from contemporary Quaker culture, just as Towards A Universalist Jesus
assuring that even the bare necessities of he or she will be wary of an intolerant
life are evenly distributed. Frighteningly, Christian dogmatism which might seek to What, then, might a universalist
no one seems to be at the helm of this new infect the Religious Society ofFriends. (“One Word, Many Voices” continuedonpage 6)
global civilization based upon commerce
and technology. It is as if an impersonal
machine we have carefully designed is Universalist/Quaker Theology
dragging us inexorably to our own de-
struction.
It is only religion and spirituality On-line and Print Resources
which can empower us to critique this sys-
tem from a vantage point outside of itself, Quaker Universalist Fellowship. For subscriptions and information, write: Quaker
and which can inspire the vision, the Universalist Fellowship, 206 Shady Ln, Lexington, KY, 40503 or E-mail QUF@ot.
unity, and the fortitude which is needed if com.
the claims of humanity are to prevail over
the system. Moreover, the various spiri- Quaker Theology, www.quaker.org/quest. Theology has not been a subject that
—
tual cultures of the world must face this Friends have felt comfortable with it’s often seen as divisive, prideful and “un-
—
situation together, in a spirit of harmony spiritual” but this new journal started by Chuck Fager explores the relevance and
and of active sympathy with each other. A importance of theology for Friends, and urges Friends to become part of interfaith
Christianity which denigrates other spiri- theological discussion. The first issue contains the following provocative articles:
tual traditions and communities, a Christi-
anity whose only vision is to impose its Puritanism Spiritualism and Quakerism: An Historiographical Essay, by
,
scheme on everyone else, has always been Melvin B. Endy, Jr.
an inauthentic Christianity, but at this The Religious Society of Friends Quakers as a Religious Community, by
( )
juncture of history it is also a very pro- Ann K. Riggs
foundly dysfunctional Christianity. The Making ofa QuakerAtheist, by George Amoss, Jr.
Thus, the situation which prevails in Some Quaker Reflections on the Kosovo War, by Chuck Fager
the world as a whole points to an impor-
tant task which faces Quakerism, the task Subscriptions: $20 per year. Individual copies/back issues: $10 each, postpaid From:
of helping the Christian community as a Post Office Box 82 Bellefonte PA USA 16823
whole appreciate the universalism in its
own tradition, so that more and more
Christians are prepared to join with peo- Contemplative Quakerism; http://www.orednet.org/~jflory/silence.htm. Jim Flory,
ple of other faiths in addressing the spiri- a Universalist Friend who used to edit the Quaker mystics’ publication “What Canst
tual plight of humanity under prevailing Thou Say?” has put together a useful on-line collection of contemplative readings
trends. and exercises.
But first, universalist Quakers must
bring a special perspective to the dilemma
within Quakerism posed by Christian The Journal of Liberal Religion: http://www.meadville.edu/jlr.htm. Chuck Fager
Friends, on the one hand, and those writes of this new Unitarian Universalist journal: “What emerges from this journal is
A
“allergic” to Christianity, on the other. that many UUs are turning away from the sterile intellectual humanism which has
universalist Friend is ready to see the wis- reigned as the agnostic orthodoxy of their movement for decades, in favor of an ef-
dom and truth in a variety of religious tra- fort to recover ‘spirituality’ and even God, looking in particular to the Universalist
ditions, both enjoying the uniqueness of side of their heritage, which has been long neglected.”
each and savoring the many common
Page 5 Friends Bulletin - January 2000
(“One Word, Many Voices" continuedfromp. 5) the central quality of God which we should a kind of inconvenient surgery. If the rea-
Christology look like? I have described emulate is compassion. Rather than a judge son why the Sermon on the mount speaks
briefly the bad effects of the Nicene for- which must be satisfied, Jesus saw a God to us is because it is backed up by other-
mula, the formula which spawned a kind who yearns to be in relationship with us. worldly retribution, we might just as well
of Christianity which George Fox dis- Relationship and —compassion seems to be forget about it. Unless Jesus’ words reso-
missed, perhaps too rashly, as “seventeen Jesus’ main point relationship with God, nate with something very deep within us,
centuries of apostasy.” What would a with the world, and with each other. something with which they have a pro-
positive, universalist view of Jesus of The pervasive individualism of our own found and mysterious kinship, they are
Nazareth be? culture inclines many contemporary Chris- meaningless. Jesus was a child of God,
This is a very large and fascinating tians to see compassion only as an individ- just as we are all children of God.
matter to inquire into. I will only have ual virtue to be practiced in private. But Je- Jesus was divine, just as we all are
time here to offer a brief sketch, to sug- sus wanted compassion to be a paradigm for divine. When Jesus rode triumphantly
gest a direction for thinking. public policy. He did not preach a thousand into Jerusalem with its magnificent Tem-
If we turn to the Gospels, which are, points of light through which individuals try ple he was proclaiming the royal dignity
after all, what early Friends relied upon in futility to ameliorate an unjust system; of common people in the face of the
heavily as they sought to experience the rather he attacked the political and Temple claims of the elites, a point which very
Christianity of the apostolic age, as they systems themselves which kept people sys- much needed restating when the Friend
sought to revive primitive Christianity, tematically oppressed. James Nayler rode into Bristol.
and if we try to read the Gospels with Although some people regarded Jesus It seems beyond a doubt that Jesus
fresh eyes, as if for the first time, we are as mad, many others, when in Jesus’ pres- was a person who can still reveal to us
caught by several things. ence and when listening to his teaching, how God is. That there are other sources
Astonishingly, there seems to be no sensed their own intimacy with God. They of revelation also seems beyond doubt.
scriptural basis for the Nicene formula, became powerfully aware of God’s presence Arguing about which revelation is more
that cornerstone of the mainstream when in the presence of Jesus. Have we all perfect or more or less normative is fu-
church. Although Jesus seems to have felt not had similar experiences? Has not a per- tile. In the face of such debate a sensitive
a closeness to God, and felt able to ad- son, a situation, or a place made the pres- person always perceives that true godli-
dress the Deity as a loving parent rather ence of God palpable to us? Perhaps we can ness is withdrawing.
than as a remote entity, he never does so forgive people in an ancient time for their According to the Gospel stories, Je-
as if he is an only child. Fie never speaks failure to make neat, analytical distinctions sus never once described a saved person
of himself as THE son of God, whose in- between God, the sense of God’s presence, as one who believed in certain defined
tention and purpose is to die for the sins and the one who seemed unfailingly to make doctrines. In fact, in the ninth chapter of
of the world, in fact, Jesus proclaimed the God’s presence felt in a situation. Indeed, the Gospel of John, Jesus, when speaking
possibility of everyone experiencing the perhaps we can recognize that such an to the Pharisees, seems to imply that
divine in the way he himself did. analysis is itself an artifice. those who claim truth as a possession are
Jesus, then, was a spirit person with Relentlessly to deify Jesus distances apt to become as blind people. At another
an experiential awareness of the reality of him from us and robs him of his true great- time he is reported to have said that his
God. One might, perhaps, say he was the ness. After all, if Jesus knew he was divine followers would be known by one thing
first Quaker. But he was also a teacher and would rise up in glory on the third day only, by the way they loved one another.
who used the classic forms o—f wisdom to sit at the right hand of the Father, the cru- Thus the godliness which Jesus embod-
speech parables and aphorisms to teach cifixion is reduced from a heroic sacrifice to ied was concerned not with right beliefor
something which was subversive of the
established religious and political order of Daniel A. Seeger is a member of Birming-
his time. In the tradition of the classic ham Monthly Meeting (Philadelphia Yearly
prophets of ancient Israel, he criticized Meeting). He serves as Executive Secretary
elites and offered an alternative social (Director) of Pendle Hill, a Quaker Center for
Study and Contemplation located in Walling-
vision which was in conflict with that of ford, Pennsylvania. In the past he has served as
the authorities. Regional Executive Secretary of the New York
In using parables and aphorisms office of the American Friends Service Commit-
and great one-liners to make his points, tee. Dan has a background in both the activist
and contemplative dimensions ofQuaker life.
Jesus did not so much insist that “thus Dan Seeger has a long-standing interest in
saith the Lord.” Rather, he used invita- communication among the various branches and
tional forms of speech which encouraged traditions of the Religious Society of Friends.
his listeners to reflect, without invoking He has been active in the Friends World Com-
mittee for Consultation, having been first ap-
external authority. There is no clear code pointed to that body as a representative of New
of doctrine. There is no set of handy rules York Yearly Meeting.
which can be unreflectively applied in He writes and lectures frequently on topics
daily life. Rather there is an invitation to of interest to Friends. His essays and articles
have appeared in Friends Journal, Quaker Life
dialogue, to reflection, and to search in a Quaker Religious Thought, and the Quaker Uni-,
spiritual quest. versalist Reader.
To the extent that Jesus was explicit,
Page 6 Friends Bulletin - January 2000
right doctrine, but with right prac-
A
tice or right living. He did not say Building Culture of Peace
1 have come to otter you penetrat-
ing philosophy or dazzling theol- Reconciling the Past • Clarifying the Present •Imaging the Future
ogy. He sometimes said, “I am the March 16-19, 2000 BurlingtonConference Center, Burlington, NJ
Truth.” He exhorted us to “be” Elise Boulding is one ofmanyexperts sharingtheirexperiences/analyses
perfect as God in heaven is per- ofpeace building. Discussions will focus on yesterday, today andtomorrow';
fect. In other words, he wanted us efforts to build aculture ofpeace. Here is a sample oftopics:
to make truth visible by the way •“Movingon from theVietnam War”
we are, by the way we live, rather •“CreatingSanctuaries: Toward the Evolution ofSaneSocieties”
•“YoungFriends at the Hague”
than by elaborate discourse. In- •"ReliefWork in the Balkans”
deed, in an odd and mysterious • A Buddhist nundiscusses "The WarinVietnam: WhoLostandWhoBenefited?”
paradox, the godliness of Jesus •“Friends PeaceTeam in EastAfrica”
was realized by his living in a •“EncounteringBigotry: IncreasingTolerance, Friendship andPeace, One Person at aTime”
fully human way, by his being the •“ApplyingVietnam Lessons to the Scottish Peace Movement”
• A concertbyMagicalStrings
ultimate human, the perfect human
and much, much more
being. Come learn howyou can help
Yet Jesus was not unique. He PE HILL BuildA Culture ofPeace
IVI)LI''
represents a type of religious per-
AQUAKERCENTERFORSTUDYANDCONTEMPLATION
sonality which is known cross cul- 338PlushMillRd • WallingfordPA 19086•ContactInisFrey,ext 140,[phone]or(800)742-3150
turally. To a universalist, to say [email protected] • Programupdates canbe foundontheInternet: www.pendlehill.org
this is not to demote Jesus, but
only to add to his credibility, since
it is so highly unlikely that a just
and compassionate God would
reveal himself in only one time and one in actual experience. From this perspec- somewhat irate fashion by a true believer
place. tive, the search for the “real” or historical in his audience, “Well, tell me, do you, or
Universalist Friends acknowledge Jesus can be seen as somewhat beside the do you not, believe Jesus Christ is the Son
that almost every religion has an point, fascinating as it may be. For what is of God?” Crossan responded by saying,
“incarnational” dimension. It is quite trul—y significant to us is the “myth” of Je- “Yes, I believe he was the Son of God,
common that a spiritual movement, while sus the understanding that this Life, and the Sophia or Wisdom of God, and
acknowledging that God is an unfathom- with its obscure and humble birth; its edu- the Lamb of God, and the Word of God.”
able mystery, will bring this mystery cation in poverty; its temptation, mortifi- The answer was not appreciated by the
“down to earth,” so to speak, finding a cation, and solitude; its acts of compas- questioner, who exclaimed in disgust that
way to make the mystery of the divine sion and service; its desolation at mo- “You theologians are all alike. “ Just as
graspable, accessible, and understandable ments of apparent abandonment by the Jesus was not literally the Lamb of God,
in human terms. Divine; its painful crucifixion of the self; nor the Word of God, so also is he not
Furthermore, universalist Friends ac- and its final absorption into the Source literally the Son of God. The questioner
knowledge that almost every religion pre- offers a figuration of the journey that wanted Dominic Crossan to take literally
serves and conveys its vision of human every soul must make if it is to reach ful- a metaphoric image.
life through narrative, through story. It is fillment. Nor, from a universalist perspec- Jesus proclaimed the Realm of God,
a relatively small portion of humanity tive, is it disrespectful of the Jesus story to and the availability of the Realm of God
which engages in abstract thinkint, in phi- understand that the narrative of the Bud- within us and among us. The early church
losophy and theology. Most people, in- dha’s life offers similar compelling proclaimed Jesus. The proclaimer became
stead, tell stories which in some way run themes, in many respects congruent or the proclaimed. This does not necessarily
parallel to life as it is lived and which illu- complimentary with Christian tradition mean that Christianity is merely a vast
minate the significance and meaning of and in other respects at variance with it. mistake, it has nourished countless noble
the great themes of human destiny in What we see in the early Christian souls. But the task ofdiscernment is never
which every life participates. These sto- Church, in the period from the apostolic complete. As Jesus read the signs of his
ries are myths, not in the sense that they age until the proclamation of the Nicene times, we must read the signs of ours. We
are untrue, but in the sense that they are Creed by a church council presided over are promised that those who seek will
always going on. Although many of these by the Roman Emperor Constantine, is a surely find. As we face the task of build-
myths have a true historical basis, their gradual transformation of the language of ing the new world, the world of the
power often stems from their location in a myth and metaphor into the language of twenty-first century after Jesus, we can
distant time or realm where they can be lawyerly dogma. Dominic Crossan, a share with people of every great spiritual
freed from the inevitable idiosyncrasies of modern Roman Catholic theologian, illus- tradition the confidence that, having al-
real remembered events, where they can trates the result of this process with a con- ready found something that is supremely
be idealized so as clearly to illuminate the temporary anecdote. Crossan, after giving good, there yet remains something more
underlying principles, principles which a talk to a church congregation about the of inexhaustible measure which we, to-
are often hidden by distracting accidentals Jesus of the Gospels, was asked in a gether with them, have yet to achieve.
Page 7 Friends Bulletin - January 2000
By Lanny Jay There is that nearyou which will guide you;
—
Redwood Forest Meeting O waitfor it and be sure ye keep to it. Isaac Penington
A
s Pacific Yearly Meeting prepares to
issue a new edition of its Faith and
Practice, it is this Quaker’s leading that
Friends can arrive at a simple, common
standard of when vocal ministry should be
shared and when the silence should not be
interrupted. To achieve this end, our Faith
and Practice should clearly instruct
Friends to speak in meeting for worship
only when truly led by the Spirit to do so.
That each friend would have to apply such
a common standard for herself or himself
goes almost without saying. Therefore, the
other key question, whether such a simple
standard would be true to our roots, is the
subject of this exploration.
“Quakerism is,” as Rufus Jones em-
phasized, “a group mysticism, grounded in
Christian concepts” (Jones 170). Friends’
worship is “mystical” for in it, and at its
best, each worshiper’s “whole soul [is]
—
filled with the unutterable peace of the “QuakerMeeting” by Nick Doyle A student at LA County HSfortheArts
undisturbed opportunity for communion from Orange Grove Meeting
with God” (Stephen 13). This central, —
“mystical” aspect of our worship is most shipers we say that the meeting is Sheeran proclaims that
clearly reflected in our common under- “covered” or “gathered” or, as classified
standing that when Friends come together by Robert Barclay, “gathered into the The real cleavage among Friends
in worship we, as a faith-based commu- Life” is between those who experience the
nity, join with one another to “wait upon It is no coincidence that Friends’ gathered or covered condition and
the Lord.” terminology recalls the words ofthe New those who do not. The former can dif-
Like first and second century Chris- Testament. On the occasion of worship fer markedly in the language they use
tians, contemporary Quakers believe each described in Acts 4:31, “the place in to verbalize the event. For one, the
worshiper can be “filled with the Holy which they were gathered together was group is gathered in Christ; for the
Spirit” (Acts 4:31), and in more modern shaken; and they were all filled with the other, the force at the root of the uni-
parlance we profess (as a soulful exception Holy Spirit.” Similarly, and with appar- verse or in the depth of every human is
to Friends’ want of a unifying creed) that ent general applicability, Matthew 18:20 expressing itself in the covered assem-
there is “that of God in everyone.” Faith- informs the reader that “Where two or blage. In either case, the words and
fulness to these radical professions of be- three are gathered in my name, there am concepts are secondary; the event, the
lief requires, in Howard Brinton’s words, I in the midst of them.” It is because of experience, is what counts.
that what “is outward in worship must this conception of what worship can and ....In this very important sense,
come as a direct result of what is inward - should be, that unprogrammed Quaker those who share the experience, be
otherwise, it will be form without power. meeting lays its claim of being more like they Christocentric or universalist or
There must first be withdrawal to the the clergy-less first and second century whatever else, are the coreligionists.
source of power and then a return with Christian worship than any other contem- Those who share intellectual under-
power” (Brinton 63). Yet, when the Spirit porary religion. standings but do not share the experi-
which lies beyond words and description In Beyond Majority Rule Michael ence are hardly coreligionists at all
,
audibly speaks to the assembled worship- Sheeran reminds us that, unique among (Sheeran 87-88).
ers, it does so through one or more of the both Christian and non-Christian com-
individuals who gathered in worshipful munities of faith, “Quakerism builds all If Sheeran is correct - if the experi-
—
silence. When this occurs when the di- on the experience of the gathered meet- ence of the “gathered” or “covered” meet-
vine Presence is with the meeting of wor- ing” (Sheeran 81). Going even further, ing is so central, unifying and important to
Friends’ small “p” practice and small “f”
Page 8 Friends Bulletin - January 2000
.
faith- then is there a way that Friends can to be held so that it may be spoken by an- that same One. For this reason, following
encourage every meet—ing to be a gathered other person. And an unsettled mind, if it a gathered meeting, it makes as much
meeting? This Friend and the small wor- perceives a whispered call to speak, is sense to thank a Friend for “the Friend’s”
ship-study group 1 joined with several likely to be a vacillating vessel - unable to message as it does to thank each wor-
years ago to review and season certa—in aptly determine which words should be shiper present for “his/her” silence. Rev-
revisions to PYM’s Faith and Practice shared and which ones sheared. elers do not thank the goblets for the
shared the sense that the foregoing query There is no question here of one’s wine; nor praise the cupboard for the gob-
can be affirmatively answered. worthiness to speak, or of the importance lets. The transcendent experience of the
A gathered meeting, whether it be of the message. Rather, the matter at hand gathered meeting is a gift through, not
completely silent or punctuated by vocal is the source of the message. Is it coming from, those present.
ministry, requires just two things. First from the Friend who would speak, or Each Friend must judge a leading to
and foremost, as St. Matthew instructs through him or her? And if the message is speak for herself or himself. During meet-
(18:20), that even less than a handful of coming through the Friend, is the message ing, no committee can convene nor can
worshipers have gathered in the “name” of properly situated in space and time? In seasoning be offered other than that af-
That which any Hindu-Friend would tell other words, is it for the meeting as then forded by each Friend’s own Light or in-
us has a thousand names and is beyond all and there gathered, or is the message not ner voice. The worship is in progress and
names. Second, that those among the gath- yet ripe, or meant to be kept to oneself, or neither counsel nor consultation can be
ered who in Truth are led by the Spirit to better shared after meeting with a more had. Yet, if each be faithful in vocal min-
speak, speak as they are led; and that select audience? istry and in silent waiting, then that which
those who are not so led continue in si- A gathered meeting is like Mozart’s is “filled with the Holy Spirit” (Acts 4:31)
lence to “wait upon the Lord.” music. Each note belongs and each mo- will neither be squeezed out by words of
A possible third requirement, perhaps ment of silence between the notes belongs lesser weight, nor sandwiched between
better thought of as a necessary precondi- just as much. Like an orchestra’s instru- messages that can wait until the meeting
tion, is that the worshipers are settled into ments, those called to vocal ministry are has been broken in the manner of Friends,
that deep place of expectant waiting. merely resonating vessels. They produce nor left unsaid. The gathered meeting is
Minds that are running here and there may the words, but neither the message nor rare, I think, because any one person who
hear a shouted call to vocal ministry, but any appreciation for it belongs to them. speaks when he or she should have re-
can't be trusted to discern its true source, The source of the spoken words, and of mained silent, or fails to speak when she
or whether the message needs to ripen or the all important enveloping silence, is or he should have spoken, or speaks dif-
ferently than as led by the Spirit, inter-
rupts the “gatheredness” of the meeting.
“ . . .the Divine Life who was ministering through the medium At bottom, all that is required is that
of silence is the same Life as is now ministering through words. And each person who has joined in the meeting
when such words cease the uninterrupted silence and worship con- for worship be open and faithful to the
Spirit. Both in prayerful silence and in
tinue, for silence and words have been of one texture, one piece.’
vocal ministry, each worshiper needs to
— respond faithfully to the leadings of the
Thomas R. Kelly, The Gathered Meeting, p. 10. Holy Spirit. Yet, like many other myster-
ies of faith, this seems to involve so much
and require so little at one and the same
time.
Sources
Brinton, Howard. Friends for 300 Years.
Wallingford, PA: Pendle Hill Publica-
tions, 1994.
Jones, Rufus. New Studies in Mystical
Religion. New York: MacMillan, 1927.
Sheeran, Michael J. Beyond Majority
Rule. Philadelphia, PA: Philadelphia
Yearly Meeting, 1967.
Stephan, Caroline. Quaker Strongholds
(1891), qtd. in London Yearly Meeting,
Christian Faith and Practice in the Expe-
rience of the Society of Friends. Rich-
mond, Indiana: Friends United Press,
Tireire Quakers quite IVill 1973: 80.
Bible quotations from the Revised Stan-
dard and the New Jerusalem Bible.
Page 9 Friends Bulletin - January 2000
)
A member of Orange Grove Meeting,
Joe Franko was recently appointed
director for the AFSC’s Pacific
Southwest Regional Office
(PSWRO).
flew to Seattle on late Friday night,
I
and on Saturday attended a workshop
on the World Trade Association put on by
AFSC for youth from Seattle and Portland
youth involved in the AFSC Latin Ameri-
can Asian Pacific Youth Program. Shawn
McDougal, Northwest Pasadena Program
PSWRO
coordinator, and Johana Shull,
intern, had a major role in putting the
workshop together. People shared infor-
mation about the World Trade Organiza-
tion (WTO) and the concerns of youth, “Care Bears” with Johana Shull and Shawn McDougal (fourth andfifthfrom left
Lesbian-Gay-Bisexual-Transexual
(LGBT), people of color, impoverished on Thursday night, we would meet with the occasion of a gala dinner. They esti-
countries and communities, the environ- him and others to get a first hand account mated that 10,000 people would be
WTO
ment and other issues of concern. The of how the was progressing. This needed. By the time the human chain was
youth then split off into groups who was a very valuable “insiders” perspec- made, it became clear we could have gone
would put together street theater and post- tive to go along with the perspective we around twice, as people were standing two
ers for a march down Broadway the next were getting from the outside. deep. Both AFSC staff, and University
day. It was a great day and the knowledge The protests began for me on Mon- Friends Meeting members and attenders,
We
and cooperation of the youth impressed day night. met for an interfaith serv- participated. This support and cooperation
me. Later that evening University Friends ice at the First United Methodist Church between Friends and AFSC staff would
Meeting treated us to a light supper, after in downtown Seattle. A march to high- continue through the week. In fact, at my
which we held an AFSC Staff Gathering light Jubilee 2000, a campaign to elimi- arraignment on Friday, members of Uni-
to discuss the upcoming week. nate the debt incurred by third world versity Friends Meeting attended as a wit-
But my experience in Seattle began, countries, was planned after the services. ness.
really, with Meeting for Worship on Sun- Many countries have incurred such awful Tuesday morning I attended a huge
day morning with University Friends debt that most of their gross national labor rally out at Memorial Stadium, un-
Meeting in Seattle. Many of the messages product goes to paying off the interest on der the Space Needle. Many trade union-
were prayers for a peaceful protest or for that debt. They have little left for educa- ists and labor leaders were at the rally. It
wisdom. tion, health care, or infrastructure. Like a felt like old home week for me, having
Before the Meeting, AFSC staff met consumer who has amassed a huge credit come to AFSC from being a California
with the meeting’s Adult Forum to discuss card debt because they have been out of Teachers’ Association (CTA) President
plans for the week and the issues in- work, it is very difficult to get out from Elect. Met up with some old union
volved. The Adult Forum had been meet- under such debt. Many felt that policies friends, especially those who’d been in-
WTO
ing on this issue for two months, and so initiated and approved by the have volved in “Out in the Workplace” organ-
the discussion was deep. After the meet- helped to create and continue this debt. izing with me. At the same time, Shawn
ing, some of us attended a teach-in on the So we met to pray, learn, and listen to and Johana had become involved with the
WTO and the Global War System at the Sweet Honey in the Rock, then to march Direct Action Network (DAN) and were
Plymouth Congregational Church in together in the rain. part of the demonstrations that essentially
WTO
downtown Seattle. The teach-in detailed The idea behind the march was to prevented the opening ceremonies
the connections between WTO policies gather enough people together to make a from happening. They became part of an
and the military-industrial complex. human chain around the Ministerial affinity group called the “Care Bears” and
On Monday afternoon, AFSC staff Opening at the Exhibition Hall next to they would later take me in as “Papa
met with Brewster Grace, the QUNO the King Dome where the WTO dele- Bear.”
delegate to the WTO. Later in the week. gates were meeting for the first time on Tuesday afternoon I walked in the
Page 10 Friends Bulletin - January 2000