I have resisted the whole blog for a good while. About a week ago it seemed to me someone was being overly critical of blogs and bloggers and I found myself defending it as really being no more than electronic interactive journal keeping, a time honored tradition among Friends. So would George Fox blog? You bet your leather britches and your shaggy, shaggy locks he would, especially while in prison if they didn’t confiscate his laptop.
And thats why I felt some compulsion to do it as well (along with a little pressure, I mean friendly persuasion from some folks who will remain nameless (are you blogging YET?) Because unlike some Friends in a conversation I stumbled into this week, there is a part of me that does want to be a 1600's Friend. Or maybe not so much to be one as to feel connected to those first Quakers in a very real and meaningful way - to be able to see myself and my life as one small story woven into the fabric of the narrative they began, in some way being a part of helping it to continue to unfold. Maybe that=s why I love Quaker history; the stories of those early Friends make it come alive and excite my own desires to be faithful to those traditions.
But, being faithful to those traditional values does not mean being bound to the same forms and expressions. For most of us plain speech and plain dress no longer seem to be an effective witness to our testimony for equality. So we open ourselves to new revelation about how we can incarnate this truth in a relevant and meaningful way in our world, or we are led to a new awareness of places and situations where the light of our testimony for equality needs to shine into the darkness of prejudice or discrimination. But being faithful does mean we=re not going to recognize as new revelation a message that says just forget the whole equality thing, it=s not that important anymore.
It occurs to me that what I am talking about here really is convergence, taking those ideals and values and ethics that have defined our faith and made us a peculiar people throughout our history and searching for new, fresh life giving, hope-filled ways of bringing their witness to bear on the world in which we now live.
And blogs seem like a good way to explore together what that looks like. So blog on Friends, dear old George is with you in spirit.
Tuesday, May 25, 2010
Sunday, May 23, 2010
"Reflections on the Pendle Hill Convergent Gathering" by Tony Lowe
(The following is a post from Tony Lowe. Tony is a member of North Carolina Yearly Meeting and particpated in the recent Convergent gathering at Pendle Hill. Tony serves Fancy Gap Friends in North Carolina. Tony will be joining me as together we will be posting regularly our thoughts, hopes, and dreams for a new kind of Quakerism)
Most of the convergent gatherings I have attended have left me feeling hopeful and excited about re-imagining our future as a people of faith, so I was a little surprised that I left the recent gathering at Pendle Hill with a sense of something close to sadness. I first attributed it to my own frame of mind coming into the weekend. Like many other folks, I have been both disturbed and disappointed by the controversies regarding the upcoming YA conference in Wichita being fueled by a few who seem to have no purpose but to try and throw a damper on the gBut as I reflected on the weekend, there was one moment that seemed to be at the heart of what I was feeling.
During one of the worship times , Wess encouraged those present to think of themselves as midwives who would help to “birth” this new understanding of how we relate to the world around us and to one another. As he was sharing this, what came to my mind was how often the metaphor of childbirth is used in the Biblical narrative to represent new life, change in the status quo, and real hope for the future. The images are not all joyful, however. The writers say quite plainly that in the birth process there will be pain and difficulty and suffering which will be surpassed only by the joy that comes from bringing forth new life.
The same is true of the process that we must go through as well. New life means change which will be exciting to some, but threatening to others. I am convinced that some of the negative responses/attitudes even actions to the idea of convergence are coming from a place of feeling threatened or fearful of where it might lead. And the threat is not just a perceived one. There is by necessity an element of death in new life. Jesus told his disciples that a kernel of wheat had to fall to the ground and die in order to produce new life. And the same is true of Friends. As hard as it may be for some of us to accept, there will be death as a part of this new life, death of some institutions, places, and things we have cherished. There will be Friends’ Meetings and Friends’ churches that will be unwilling or unable to make the transition.
Then I began to think about the role of the midwife, not just as it relates to birth and new life, but also as comforter, caregiver, even as a companion at death. Like them, we are called to rejoice with the those who are bringing forth new life, but to offer comfort and care to those in the process , and to weep with those who life is ebbing away.
So, while for me this gathering was not as joyous and exciting as some I have attended, I am grateful to Wess and Martin for a wider vision and a better understanding of the work to which convergent Friends are called. Thanks guys.
Most of the convergent gatherings I have attended have left me feeling hopeful and excited about re-imagining our future as a people of faith, so I was a little surprised that I left the recent gathering at Pendle Hill with a sense of something close to sadness. I first attributed it to my own frame of mind coming into the weekend. Like many other folks, I have been both disturbed and disappointed by the controversies regarding the upcoming YA conference in Wichita being fueled by a few who seem to have no purpose but to try and throw a damper on the gBut as I reflected on the weekend, there was one moment that seemed to be at the heart of what I was feeling.
During one of the worship times , Wess encouraged those present to think of themselves as midwives who would help to “birth” this new understanding of how we relate to the world around us and to one another. As he was sharing this, what came to my mind was how often the metaphor of childbirth is used in the Biblical narrative to represent new life, change in the status quo, and real hope for the future. The images are not all joyful, however. The writers say quite plainly that in the birth process there will be pain and difficulty and suffering which will be surpassed only by the joy that comes from bringing forth new life.
The same is true of the process that we must go through as well. New life means change which will be exciting to some, but threatening to others. I am convinced that some of the negative responses/attitudes even actions to the idea of convergence are coming from a place of feeling threatened or fearful of where it might lead. And the threat is not just a perceived one. There is by necessity an element of death in new life. Jesus told his disciples that a kernel of wheat had to fall to the ground and die in order to produce new life. And the same is true of Friends. As hard as it may be for some of us to accept, there will be death as a part of this new life, death of some institutions, places, and things we have cherished. There will be Friends’ Meetings and Friends’ churches that will be unwilling or unable to make the transition.
Then I began to think about the role of the midwife, not just as it relates to birth and new life, but also as comforter, caregiver, even as a companion at death. Like them, we are called to rejoice with the those who are bringing forth new life, but to offer comfort and care to those in the process , and to weep with those who life is ebbing away.
So, while for me this gathering was not as joyous and exciting as some I have attended, I am grateful to Wess and Martin for a wider vision and a better understanding of the work to which convergent Friends are called. Thanks guys.
Tuesday, December 2, 2008
Quakers As The Great "Middlers"
Over Thanksgiving I had the chance to peruse some books that I still need to get to. One of them is the new book The Great Emergence by Phyllis Tickle. This book has getting a wide read and is also sparking some conversations. Like other authors prior to Tickle, she sees new movements emerging approximately every 500 years and seems to indicate that we are right within the 400 to 500 year period now. That is to say, one of the reasons denominations, churches, church leaders, and denominational execs feel so much upheaval and even stress is that we are quite possibly living in a huge era of transition. Consequently, the "old maps" don't work anymore and are pretty useless in providing us guidance and direction. We are like explorers who need to write new maps and chart new territory. Unfortunately, if a person leans toward a leadership of high control and regulation, this will be a very frustating time. The leadership needed for times such as this is a leadership that is adaptable and flexible.
While perusing Tickles book I came across this quote near the end of her book. In it, she has some things to say about Quakers:
"Both by heritage and by virture of having always been middlers belonging in nobody's camp, the Quakers have from the beginning had a distinctly 'other' easiness with the paradoxical interplay of revelation, discernment, and Scripture in the life and governance of the body of Christ on earth. Not exactly a refusal to engage questions of authority, Quaker thought chooses rather to assume that quiet engagement with God and the faithful reveals authority from the center out to other centers of engagement. Network theory, in other words, or at the very least, proto-network theory."
Rather then having a center of authority, Tickle seems to indicate that Quakers have, as part of their heritage, the ability to "network" spiritually and to keep following the sense of Truth through their leadings and engagement with the Spirit at a very deep level. This gives Quakers the ability to connect with folks from various backgrounds as they seek to "network" with the leadings of others.
Part of this new emergence also is that we are more connected with narrative then proposition. Tickle goes on to add:
"Narrative...is the song of the vibrating network. It is the spider's web in its trembling, a single touch on one strand setting all the others to resonating. Narrative circumvents logic, speaking the truth of the people who have been and fo whom we are. Narrative speaks to the heart in order that the heart, so tutored, may direct and inform the mind."
The beauty in all of this is that Quakers have a real role they can play in the emergent movement. Rather then fearing it, we can joyfully engage it and add our own nuances to it as we seek to follow God's leadings through this time of transition.
While perusing Tickles book I came across this quote near the end of her book. In it, she has some things to say about Quakers:
"Both by heritage and by virture of having always been middlers belonging in nobody's camp, the Quakers have from the beginning had a distinctly 'other' easiness with the paradoxical interplay of revelation, discernment, and Scripture in the life and governance of the body of Christ on earth. Not exactly a refusal to engage questions of authority, Quaker thought chooses rather to assume that quiet engagement with God and the faithful reveals authority from the center out to other centers of engagement. Network theory, in other words, or at the very least, proto-network theory."
Rather then having a center of authority, Tickle seems to indicate that Quakers have, as part of their heritage, the ability to "network" spiritually and to keep following the sense of Truth through their leadings and engagement with the Spirit at a very deep level. This gives Quakers the ability to connect with folks from various backgrounds as they seek to "network" with the leadings of others.
Part of this new emergence also is that we are more connected with narrative then proposition. Tickle goes on to add:
"Narrative...is the song of the vibrating network. It is the spider's web in its trembling, a single touch on one strand setting all the others to resonating. Narrative circumvents logic, speaking the truth of the people who have been and fo whom we are. Narrative speaks to the heart in order that the heart, so tutored, may direct and inform the mind."
The beauty in all of this is that Quakers have a real role they can play in the emergent movement. Rather then fearing it, we can joyfully engage it and add our own nuances to it as we seek to follow God's leadings through this time of transition.
Friday, November 21, 2008
How Fear Distorts our Perceptions
After the New Kind of Quaker conference, I mentioned two kinds of spiritual journeys - a spirituality based on fear or a spirituality based on love. One of my favorite writers and bloggers, Jim Palmer, writes about how fear distorts our perceptions of reality. I have included a quote from one of his posts. You can read more of what he has to say at www.divinenobodies.com.
"Our perception of reality is grossly distorted by fear. On an individual, family, community, city, country, hemispheric, global level we function with a fear-based mentality. We make fear-based decisions, we create and perpetuate fear-based institutions, we invest endless resources of every kind to fend off or neutralize things we fear. It’s always in the back of our mind…what if. It is so ingrained that we never question the notion that life is an endless number of people, outcomes, conditions, and circumstances to fear. We live in fear. It is the air that we breathe, and the undercurrent to everything that transpires. We fear lack, death, separation, condemnation, aloneness, loss, disease, and calamity. We feel it - nothing is safe, life is not safe. Every imagined fear is held to be an unquestioned certainty, it’s just the way it is. Only a blind idiot cannot see that fear is real and logical and a force that we must contend with in every moment and decision of our lives.
But what if there really isn’t anything to fear? You know, “there is nothing to fear but fear itself.” What if the entire system of fear is a house of cards, and the only thing propping it up is your, my, our belief in it. What if there is no fear apart from the fear we have created and empowered as a result of imagining and believing there is something to fear. What if there is really no lack, or no separation, or no condemnation, or no death, or no calamity?What would happen if each of us, one by one, began divesting ourselves from all fear? What if each of us began to call fear’s bluff? What if we took every fear-thought captive, and refused to live in fear. What if we totally ceased from giving our energies to fear? What if lived in this world and related to one another without fear? I don’t mean positive thinking or hoping there really isn’t anything to fear, but knowing confidently without any flinch that fear isn’t real. In other words, fear is always dialing up for us a response on what to think, what to do, what to choose, how to act, what to feel, etc. But what if we didn’t follow the response that fear dialed up? We ignored it, didn’t listen, and instead followed through with knowing there is nothing to fear?
What might this involve or look like if you, me, we…tomorrow morning…began collapsing the illusion of fear in our own lives? What would that look like for you?"
"Our perception of reality is grossly distorted by fear. On an individual, family, community, city, country, hemispheric, global level we function with a fear-based mentality. We make fear-based decisions, we create and perpetuate fear-based institutions, we invest endless resources of every kind to fend off or neutralize things we fear. It’s always in the back of our mind…what if. It is so ingrained that we never question the notion that life is an endless number of people, outcomes, conditions, and circumstances to fear. We live in fear. It is the air that we breathe, and the undercurrent to everything that transpires. We fear lack, death, separation, condemnation, aloneness, loss, disease, and calamity. We feel it - nothing is safe, life is not safe. Every imagined fear is held to be an unquestioned certainty, it’s just the way it is. Only a blind idiot cannot see that fear is real and logical and a force that we must contend with in every moment and decision of our lives.
But what if there really isn’t anything to fear? You know, “there is nothing to fear but fear itself.” What if the entire system of fear is a house of cards, and the only thing propping it up is your, my, our belief in it. What if there is no fear apart from the fear we have created and empowered as a result of imagining and believing there is something to fear. What if there is really no lack, or no separation, or no condemnation, or no death, or no calamity?What would happen if each of us, one by one, began divesting ourselves from all fear? What if each of us began to call fear’s bluff? What if we took every fear-thought captive, and refused to live in fear. What if we totally ceased from giving our energies to fear? What if lived in this world and related to one another without fear? I don’t mean positive thinking or hoping there really isn’t anything to fear, but knowing confidently without any flinch that fear isn’t real. In other words, fear is always dialing up for us a response on what to think, what to do, what to choose, how to act, what to feel, etc. But what if we didn’t follow the response that fear dialed up? We ignored it, didn’t listen, and instead followed through with knowing there is nothing to fear?
What might this involve or look like if you, me, we…tomorrow morning…began collapsing the illusion of fear in our own lives? What would that look like for you?"
What Does A "New Kind of Quaker" Look Like?
Since the weekend "New Kind of Quaker" conference in North Carolina (November 14-15), I have been giving some thought to the question, "Exactly what does a 'new kind of Quaker' look like?" Do they look like they always did but just behave differently? Do they wear different clothes? Worship differently? If they are 'new', what does 'old'? mean? I don't know if I can answer all of these - or even if they are the right questions. But, as I have tried to picture a "new kind of Quaker", this is what he/she might look like to me.
1) The old kind of Quaker relies on geographical locations and Yearly Meeting designations to inform their perception and understanding of another Quaker. (ie, "You're from Indiana, you must be an evanglical" or "You're from Baltimore, you must be liberal" or "You're a programmed Friend, you must be evangelical" or "You're an unprogrammed Friend, you must be liberal" )
The new kind of Quaker looks past the geographical locations and Yearly Meeting designations and seeks to truly understand and hear the story, spiritual journey, and heart of the other person. They don't put them in any kind of theological container or file. Rather, they seek to see and hear that of God in the other.
2) The old kind of Quaker is pretty sure that pastoral programmed evangelical Friends meetings focus on evangelism and non-pastoral unprogrammed liberal Friends meetings focus on issues of peace and social justice.
The new kind of Quaker doesnt see this as either/or but both/and. They see the need for a proclamation of the good news (evangelism) as well as a demonstration of the good news (issuesof peace and social justice). One is not more important the the other but both are necessary expressions of God active work.
3) The old kind of Quaker works very hard at making sure the institutional form of Quakerism keeps going and stays propped up because if the "central agencies" and "committee structures" and "central offices" cease to exist then Quakerism as we know it would cease to exist.
The new kind of Quaker is not as focused on the "institution of Quakerism" as they are the "spirit of Quakerism" and they realize that the Quaker vision and calling can be lived out whether or not you have buildings, committees, a central office, or even a menu or programs.
4) The old kind of Quaker tends to focus on the past and seeks to replicate the past as a way to bring life to the present and the future.
The new kind of Quaker appreciates the past but seeks to live in the present because the Living Christ is in the present and is providing leadings, direction, and guidance as to who we are to become in the future.
5) The old kind of Quaker feels that the future of Quakerism will look an awfully lot like the past of Quakerism. The only difference is that we will have somehow convinced more people to get involved and help in making sure this version of Quakerism survives.
The new kind of Quaker feels pretty sure that the future of Quakerism will not look anything like the past of Quakerism and is both scared but excited as to how the future will unfold for Quakers and what Quakers in the future will look like.
6) The old kind of Quaker wants to make sure we pass on buildings, property, and programs to the next generation.
The new kind of Quaker wants to make sure we pass on a living faith, a demonstration of faithfulness, and a heart of integrity to the next generation.
7) The old kind of Quaker secretly believes that their version of Quakerism is the true version and that all the others are not yet enlightened.
The new kind of Quaker believes that Quakerism cannot be contained within a methodology and that their is no one true version but that all "versions" have something to offer and gifts to share.
8) The old kind of Quaker believes that Quakerism can best be defined propositionally and relies on "belief statements" and "declarations of faith" to fully describe the living experience of Quakers.
The new kind of Quaker believes that a propositional faith is not adequate to sustain the Quaker experience and believes wholeheartedly that the world "relationship" best describes what it means to live as a Quaker - to be in relationship with God, Jesus, and one another.
9) The old kind of Quaker sees business meetings as a "necessary evil" and something that must be put up with until we get to the good stuff.
The new kind of Quaker seeks to see the Living Christ moving and leading amidst the business and truly sees it as a meeting for worship with the purpose of conducting business.
10) The old kind of Quaker gets ticked off when they see a list like this because they feel threatnend and live out of a spirituality of fear.
The new kind of Quaker chooses to not fear but chooses to love and live out a spirituality of love and is willing to hear what truth, if any, might reside in a list like this.
Blessings!
1) The old kind of Quaker relies on geographical locations and Yearly Meeting designations to inform their perception and understanding of another Quaker. (ie, "You're from Indiana, you must be an evanglical" or "You're from Baltimore, you must be liberal" or "You're a programmed Friend, you must be evangelical" or "You're an unprogrammed Friend, you must be liberal" )
The new kind of Quaker looks past the geographical locations and Yearly Meeting designations and seeks to truly understand and hear the story, spiritual journey, and heart of the other person. They don't put them in any kind of theological container or file. Rather, they seek to see and hear that of God in the other.
2) The old kind of Quaker is pretty sure that pastoral programmed evangelical Friends meetings focus on evangelism and non-pastoral unprogrammed liberal Friends meetings focus on issues of peace and social justice.
The new kind of Quaker doesnt see this as either/or but both/and. They see the need for a proclamation of the good news (evangelism) as well as a demonstration of the good news (issuesof peace and social justice). One is not more important the the other but both are necessary expressions of God active work.
3) The old kind of Quaker works very hard at making sure the institutional form of Quakerism keeps going and stays propped up because if the "central agencies" and "committee structures" and "central offices" cease to exist then Quakerism as we know it would cease to exist.
The new kind of Quaker is not as focused on the "institution of Quakerism" as they are the "spirit of Quakerism" and they realize that the Quaker vision and calling can be lived out whether or not you have buildings, committees, a central office, or even a menu or programs.
4) The old kind of Quaker tends to focus on the past and seeks to replicate the past as a way to bring life to the present and the future.
The new kind of Quaker appreciates the past but seeks to live in the present because the Living Christ is in the present and is providing leadings, direction, and guidance as to who we are to become in the future.
5) The old kind of Quaker feels that the future of Quakerism will look an awfully lot like the past of Quakerism. The only difference is that we will have somehow convinced more people to get involved and help in making sure this version of Quakerism survives.
The new kind of Quaker feels pretty sure that the future of Quakerism will not look anything like the past of Quakerism and is both scared but excited as to how the future will unfold for Quakers and what Quakers in the future will look like.
6) The old kind of Quaker wants to make sure we pass on buildings, property, and programs to the next generation.
The new kind of Quaker wants to make sure we pass on a living faith, a demonstration of faithfulness, and a heart of integrity to the next generation.
7) The old kind of Quaker secretly believes that their version of Quakerism is the true version and that all the others are not yet enlightened.
The new kind of Quaker believes that Quakerism cannot be contained within a methodology and that their is no one true version but that all "versions" have something to offer and gifts to share.
8) The old kind of Quaker believes that Quakerism can best be defined propositionally and relies on "belief statements" and "declarations of faith" to fully describe the living experience of Quakers.
The new kind of Quaker believes that a propositional faith is not adequate to sustain the Quaker experience and believes wholeheartedly that the world "relationship" best describes what it means to live as a Quaker - to be in relationship with God, Jesus, and one another.
9) The old kind of Quaker sees business meetings as a "necessary evil" and something that must be put up with until we get to the good stuff.
The new kind of Quaker seeks to see the Living Christ moving and leading amidst the business and truly sees it as a meeting for worship with the purpose of conducting business.
10) The old kind of Quaker gets ticked off when they see a list like this because they feel threatnend and live out of a spirituality of fear.
The new kind of Quaker chooses to not fear but chooses to love and live out a spirituality of love and is willing to hear what truth, if any, might reside in a list like this.
Blessings!
Tuesday, November 18, 2008
"New Kind of Quaker" Gathering - Greensboro / High Point,North Carolina
This past weekend, I had the privilege and opportunity of being part of a very special gathering of Friends. It was the "New Kind of Quaker" sponsored by the Friends Center of Guilford College and hosted by Deep River Friends Meeting in High Point, NC. As the pastoral minister at Deep River Friends, I had the opportunity to be there for the whole experience as a workshop leader, participant, and even dishwasher! I was blessed in all my roles.
I want to say how struck I was by the sincere spiritual depth of those attending. I have to say that I was probably one of the older ones at 46 years old. At the risk of sounding patronizing (which I hope I don't!) these were very spiritual sensitive young adults who seemed to have a much deeper awareness and grasp of a spiritually powerful Quakerism then I did. The first night, I walked a few minutes late into the meeting room and already there was a deep silence covering the room. They had already gathered and were sitting in silence to prepare for the evening session. No musical Prelude was necessary. No tacky religious emcee. Just sitting in deep centering prayer and making room for the Divine Presence. It had been a long time since I had been part of something like that and these young adults were leading the way.
All the workshops and main sessions were filled with a deep sense of F/friends seeking greater understanding of truth as well as a greater understanding of one another. There were hard questions as well as hard answers. There was also deep sharing in the Worship Sharing groups and a desire to get to know one another in deeper ways. Personally, I was excited to witness a group of Quakers gathering to see how they could come to a deeper understanding of the Living Christ and how to live in the way of Jesus rather then trying to figure out who was the real Quaker and whether or not my God can beat up your God.
The conference was designed to connect up with the ongoing emergent movement and come to a greater understanding of the movement called Convergent (Quakers exploring the emergent movement and made up of Conservative Quaker leanings and Emergent leanings). I'm not that sure we adequately covered that and addressed that but I felt that what we experienced on Friday and Saturday was itself a living example of what it would mean to live out a Convergent experience.
What I also witnessed were young adults with a deep desire to follow the leadings and callings of the Living Christ but to live them out in ways that addressed social issues and justice issues. This was not a group looking for just a "personal salvation" experience or how they could add more information to their spiritual seeking. This was a group that was desiring to be faithful to the calling of Christ to open up their hearts to the many offices of Christ (Prophet, Priest, King, and Savior) as well and bring justice and righteousness to this earth. As one who was certainly older then most of the participants, I felt challenged and convicted by their passion and desire to live out an authentic spiritual journey.
Most of all, I was touched by the graciousness of everyone I met. I am sure there were those in attendance that believed differently then I did or saw life differently then I did. But, there was a deep graciousness that covered the whole experience. This was so refreshing and different from other gatherings - even within my own Yearly Meeting - where folks gather and seem tense because of fear of the other.
Ultimately, I discovered this past weekend that our spirituality can either be based on love or fear. If its based on fear, you will always be suspect of the other and even manifest anger, cynicism, and sarcasm. If its based on love, there will be graciousness, kindness, hospitality, and even patience. I, for one, long to live out a spirituality of love rather then a spirituality of fear. Fear always loses and is a loss for the world. Love always wins and is a victory for the world. And what our world needs is a love based spirituality and not a fear based one.
I certainly do not see this conference as the end but a beginning. The beginning of a conversation that will invite us to consider more of what the Convergent Movement can bring to Friends. Those who are leading the Convergent Movement I encourge them to keep on going and listening to the Living Christ. It is a much needed experience and is finding openings in many hearts.
I want to say how struck I was by the sincere spiritual depth of those attending. I have to say that I was probably one of the older ones at 46 years old. At the risk of sounding patronizing (which I hope I don't!) these were very spiritual sensitive young adults who seemed to have a much deeper awareness and grasp of a spiritually powerful Quakerism then I did. The first night, I walked a few minutes late into the meeting room and already there was a deep silence covering the room. They had already gathered and were sitting in silence to prepare for the evening session. No musical Prelude was necessary. No tacky religious emcee. Just sitting in deep centering prayer and making room for the Divine Presence. It had been a long time since I had been part of something like that and these young adults were leading the way.
All the workshops and main sessions were filled with a deep sense of F/friends seeking greater understanding of truth as well as a greater understanding of one another. There were hard questions as well as hard answers. There was also deep sharing in the Worship Sharing groups and a desire to get to know one another in deeper ways. Personally, I was excited to witness a group of Quakers gathering to see how they could come to a deeper understanding of the Living Christ and how to live in the way of Jesus rather then trying to figure out who was the real Quaker and whether or not my God can beat up your God.
The conference was designed to connect up with the ongoing emergent movement and come to a greater understanding of the movement called Convergent (Quakers exploring the emergent movement and made up of Conservative Quaker leanings and Emergent leanings). I'm not that sure we adequately covered that and addressed that but I felt that what we experienced on Friday and Saturday was itself a living example of what it would mean to live out a Convergent experience.
What I also witnessed were young adults with a deep desire to follow the leadings and callings of the Living Christ but to live them out in ways that addressed social issues and justice issues. This was not a group looking for just a "personal salvation" experience or how they could add more information to their spiritual seeking. This was a group that was desiring to be faithful to the calling of Christ to open up their hearts to the many offices of Christ (Prophet, Priest, King, and Savior) as well and bring justice and righteousness to this earth. As one who was certainly older then most of the participants, I felt challenged and convicted by their passion and desire to live out an authentic spiritual journey.
Most of all, I was touched by the graciousness of everyone I met. I am sure there were those in attendance that believed differently then I did or saw life differently then I did. But, there was a deep graciousness that covered the whole experience. This was so refreshing and different from other gatherings - even within my own Yearly Meeting - where folks gather and seem tense because of fear of the other.
Ultimately, I discovered this past weekend that our spirituality can either be based on love or fear. If its based on fear, you will always be suspect of the other and even manifest anger, cynicism, and sarcasm. If its based on love, there will be graciousness, kindness, hospitality, and even patience. I, for one, long to live out a spirituality of love rather then a spirituality of fear. Fear always loses and is a loss for the world. Love always wins and is a victory for the world. And what our world needs is a love based spirituality and not a fear based one.
I certainly do not see this conference as the end but a beginning. The beginning of a conversation that will invite us to consider more of what the Convergent Movement can bring to Friends. Those who are leading the Convergent Movement I encourge them to keep on going and listening to the Living Christ. It is a much needed experience and is finding openings in many hearts.
Monday, October 27, 2008
"A New Kind of Quakerism" Conference - November 14-15, 2008
Some have inquired through email and other sources regarding the status of the conference entitled "A New Kind of Quakerism". Apparently, there is a buzz out there and some excitement about this event. That's great! Here is some pertinent information that might be helpful in your planning.
1) The conference is scheduled for November 14-15 (Friday / /Saturday) at Deep River Friends Meeting in High Point, North Carolina. We are located at 5300 West Wendover Avenue, High Point, NC 27265. Our phone number is 336-454-1928. Our email address is deepriver@northstate.net. I want to just make sure that everyone is aware that the Friends Center of Guilford College and the Quaker Renewal Program gets the credit for planning this conference. We are just the site it is being held...but we wholeheartedly support it and welcome the opportunity to provide hospitality.
2) Max Carter is Director of the Friends Center and can be contacted at 336-316-2445. You can also go to the Friends Center page at http://www.guilford.edu.
3) This November 14-15 retreat / conference is being described as a time of "...intergenerational workshops on the theme 'A New Kind of Quakerism' and drawing on the energy and vision of young adult Friends as well as the new 'convergent' Friends movement. The "convergent Friends" are described as Friends that are "...seeking a deeper understanding of our Quaker heritage and a more authentic life in the kingdom of God on earth, and are radially inclusive of everyone who shares this wish." This is a quote by Robin Mohr from the Friends Journal (October 2006)
4) Practically speaking there are plenty of hotels / motels around Deep River Friends if anyone wishes to stay there. Please contact us and we'll provide information on these places. Also, please be aware, Friends are welcome to stay at our meetinghouse overnight. We do have places that folks can thrown down a sleeping bag and pillow and be comfortable. We do not have shower facilities but have more than adequate bathroom and kitchen facilities.
I hope this is helpful to those that are thinking of attending. We're looking forwards to an exciting time!
Blessings,
Scott Wagoner
Pastoral Minister
Deep River Friends Meeting
1) The conference is scheduled for November 14-15 (Friday / /Saturday) at Deep River Friends Meeting in High Point, North Carolina. We are located at 5300 West Wendover Avenue, High Point, NC 27265. Our phone number is 336-454-1928. Our email address is deepriver@northstate.net. I want to just make sure that everyone is aware that the Friends Center of Guilford College and the Quaker Renewal Program gets the credit for planning this conference. We are just the site it is being held...but we wholeheartedly support it and welcome the opportunity to provide hospitality.
2) Max Carter is Director of the Friends Center and can be contacted at 336-316-2445. You can also go to the Friends Center page at http://www.guilford.edu.
3) This November 14-15 retreat / conference is being described as a time of "...intergenerational workshops on the theme 'A New Kind of Quakerism' and drawing on the energy and vision of young adult Friends as well as the new 'convergent' Friends movement. The "convergent Friends" are described as Friends that are "...seeking a deeper understanding of our Quaker heritage and a more authentic life in the kingdom of God on earth, and are radially inclusive of everyone who shares this wish." This is a quote by Robin Mohr from the Friends Journal (October 2006)
4) Practically speaking there are plenty of hotels / motels around Deep River Friends if anyone wishes to stay there. Please contact us and we'll provide information on these places. Also, please be aware, Friends are welcome to stay at our meetinghouse overnight. We do have places that folks can thrown down a sleeping bag and pillow and be comfortable. We do not have shower facilities but have more than adequate bathroom and kitchen facilities.
I hope this is helpful to those that are thinking of attending. We're looking forwards to an exciting time!
Blessings,
Scott Wagoner
Pastoral Minister
Deep River Friends Meeting
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