Pentecost. Making it happen all the time.

"When the day of Pentecost had come, they were all together in one place. And suddenly there came from heaven a noise like a violent rushing wind, and it filled the whole house where they were sitting. And there appeared to them tongues as of fire distributing themselves, and they rested on each one of them.…"

 

Although an understanding of "The Spirit" is fundamental to Quakers, instead of celebrating Christian festivals such Pentecost, we adhere to our ancient testimony of "times and seasons" in which every day is to be considered  holy.  It seemed particularly significant to me that none of the ministry at our Quaker Meeting this morning mentioned it was Pentecost Sunday.

To anyone visiting it might have seemed Friends had forgotten this Christian festival entirely. This could have seemed surprising. At times our emphasis upon the Spirit, and the manner in which we have traditionally reacted to it, has led to comparisons between Quakers and the Pentecostals. There are striking parallels between Quaker silent worship and the practice of glossolalia [modern Pentecostalism]. Our silent worship also involves a kind of letting go, a lack of strain or effortful attention, a willingness to "flow" with the leading of the Spirit and with the larger movement of the entire meeting. ... As in the case of glossolalia, the process of speaking out of the silence and of listening in the silence involves a resting of the analytical mind, a refusal to let deliberative, objective thinking dominate the meeting. The early Quakers received their name because they literally "quaked" through the power of the Spirit.

Typically George Fox wrote to Friends in the Ministry
" So the ministers of the spirit must minister to the spirit that has been in captivity in every one, so that with the spirit of Christ people may be led out of captivity up to God, the Father of Spirits, and do service to him, and have unity with him, with the Scriptures, and with one another."

Advices and Queries Number 9 describes how
"  In worship we enter with reverence into communion with God and respond to the promptings of the Holy Spirit."

These days, among ecumenical gathering where Quakers may seem quite different from other Christians, there could well be an audible sign of relief whenever "The Spirit" is mentioned.

For that first Pentecost, disciples gathered together in an upper room. During the past few days they had suffered the brutal crucifixion of their leader, a huge sense of loss, and guilt because they had either chosen to disassociate from Jesus or else run away. Now, despite considerable danger of arrest, these same disciples chose to celebrate the ancient Jewish festival of Shavu'ot. This coming together showed how despite the recent past, their own grief and all that was going on around them, they wished to recognise how God had given them a law through the prophet Moses. From that ocean of darkness and despair, the disciples had a sudden realisation of God's power. Through honouring Jewish law, they saw the connection between Moses and the leader they had lost. Instead of hiding away in the past, the disciples decided to put things right. Without having any more protection than a sense of mission, they went out into a huge crowd to proclaim Jesus as God's Messiah. This first Pentecost came about through loyalty to the truth, a commitment to put things right, and love for all the people who just happened to be in Jerusalem at this time.

Among Quaker meetings, we may also have those times of darkness and despair. Through gathering together as Friends we also recognise the importance of loyalty to our best understanding of the truth. Through turning towards the Light, we see our mistakes, how to put things right and experience the power of repentance. God works in many ways according to our condition. From meeting together and experiencing God's transforming love, we also go out into our communities, with a mission to work for God's Kingdom.

It would seem to me that the apostles realised the importance of making the effort to reach people rather make assumptions about their own charisma and importance. That ability to speak in many tongues happens all the time.The skills we use these days may be very different from the apostles. In whichever way we choose to serve humanity, it is still love speaking.

It would seem to me that Quakers do not celebrate festivals such as Christmas, Lent, Easter and Pentecost because we do not see them as being historic events. Through honestly about ourselves, loyalty to the truth and by coming together in worship, we recognise God's transforming power happening all the time. Each moment of our lives there is an opportunity to recognise the leadership provided through the teaching of Jesus, put aside our own pride for this new law, and work for God's Kingdom

Why do we have to be so bad?

Through being actively involved in my community for many years, I was quite regularly asked what Quakers are really like. There was a huge temptation to begin by saying that we differ widely, which is true but not a particularly good answer to their question. I could not for example imagine George Fox climbing upon that rock at Firbank Fell, then begining to preach in front of hundreds of people with the words "Well of course, we differ widely."

In many instances my problems were compounded by the follow-up question, "So what do you do?" Although (as readers will already know!) I will sieze on any opportunity to talk about history, this curiosity seemed to be about the present. With some reluctance I decided to hold back on all our Quaker tapestry panels and how that lady on the English five pound just happened to be a Quaker. Instead it would seem appropriate to observe how Quakers like to be included and will regularly express their views about war. Although this observation may not be fair of all Quakers, this preference for sharing an opinion rather than more mundane methods would seem particularly ironic. Quakerism began as a reaction against preachers who attracted the attention of George Fox because their lifestyle did not suggest they were particularly sincere.

Increasingly I have been reminded of the old English nursery rhyme about the girl with a curl in the middle of her forehead.

"When we are good, we are very, very good,

But when we are bad, we are horrid."

Within Meetings for Worship, throughout our history, and on the social network sites, there would seem a marked tendency for fallings out among Friends. Whereas in other faiths there is so often a proud record of saintly beginnings, our history has to accommodate the story of James Naylor, the Wilkinson-Story controversy involving the same generation of children who kept their meetings alive when their parents were in prison.
Since we have no clearly identified leadership, that "envious spirit" would still seem a particular risk among Quakers. For anyone who has every been stung by other Quakers, there will be times of desperate searching for answers, starting within our own consciences but also about the ways we operate. Time and time again words keep going over in our head,

"Why do we have to be so bad?"

It would seem to me that this problem is made considerably worse through a misunderstanding of our testimonies. That commitment to honesty should I believe begin from within ourselves. It will involve accepting that other people have a different perspective and that our own spiritual journey involves understanding its importance. When Quakers "bash each other about" this process should be seen as being no different from that of any other human being. Forget any previous conceptions that Quakers are entitled to this type of plain-speaking. Such behaviour should I believe be very firmly recognised for what it is-  inconsiderate and rude.

When we identify certain individuals as being evil, because we do not agree with their opinions, this is quite the opposite from acting through a belief that there is that of God in everyone. How can we call ourselves peace-makers if the way in which we choose to operate involves cruel selective judgements, ignoring a possibility of common-ground, and an operating process that actively drives people apart? Instead of building bridges, there is no reaching out so we end up with a tower.

Some of our problems may be made considerably worse through the manner in which we listen. Although listening to each other is undoubtedly a good thing, we also need to be aware that what is being communicated is a perspective and that the willingness to listen does not represent an endorsement. Quakers should not be naive in their wish to focus on the brighter side of life. We are not exempt from having our own agendas and these may not necessarily be good ones. In listening to others we need to be aware that defamation of character is a criminal offence, extremely damaging to the victims, and take care not to condone this. Our role as listeners should be to reconcile, drawing a meeting together as Friends. This role will be impossible if we are selective in our choice of evidence and not entirely honest to begin with.

Throughout this blog I am regularly going back to the theme of leadership among Quakers. It would seem to me there is a particular risk in focusing too much upon each other. Our ability to assist and support is limited, and that love which enables us to act like Friends comes from God. It would seem our role should be more about pointing others in the right direction rather than to pretend we as individuals or as an organisation, have everything they need. Since the need to be led is a consistent trait among humans, it would seem crucial that in times of difficulty or dissent among Quakers, we should look to our leadership for guidance.

For those who have ever argued that our Movement is now entirely a gathering of Friends, progressing towards non-theism as our norm, all our decisions should be made democratically, so that instead of looking towards God for guidance, we look towards ourselves, it would seem appropriate to reply that even with a collective opinion, people can make mistakes sometimes.

In the absence of all other hierarchies, and invested with enormous freedom, no wonder Quakers can make a bit of a mess of it sometimes. Our identity is however grounded upon a commitment to truth and the knowledge we have a choice of direction. Whenever we encounter problems within our Meeting, this would seem to me as being an opportunity to re-evaluate our position. As Quakers, we have a responsibility to work for God's Kingdom. Since Christ has come among us as our teacher, what would he do now, to bring Quakers together?

Quaker fashion tips

"Personal pride does not end with noble blood. It leads people to a fond value of their persons, especially if they have any pretence to shape or beauty.

Some are so taken with themselves it would seem that nothing else deserved their attention.

Their folly would diminish if they could spare but half the time to think of God, that they spend in washing, perfuming, painting and dressing their bodies. In these things they are precise and very artificial and spare no cost.

But what aggravates the evil is that the pride of one might comfortably supply the needs of ten. Gross impiety it is that a nation's pride should be maintained in the face of its poor."

William Penn, 1669

Quaker faith & practice 20.29

When "Sorry" seems to be the hardest word

Some weeks back I attended our local Anglican Church. Since this was the first time I had been for a great many years, it did seem quite amazing how much of the service I remembered.

In the pattern of most churches, the congregation of which I had chosen to be a part of that morning, all said "The General Confession" very early on in the service. The words we spoke were quite unquivocal about the impact of sin and the role of Jesus Christ as our mediator with God.

"ALMIGHTY and most merciful Father;
We have erred, and strayed from thy ways like lost sheep.
We have followed too much the devices and desires of our own hearts.
We have offended against thy holy laws.
We have left undone those things which we ought to have done;
And we have done those things which we ought not to have done;
And there is no health in us.
But thou, O Lord, have mercy upon us, miserable offenders.
Spare thou them, O God, who confess their faults.
Restore thou those who are penitent; According to thy promises declared unto mankind in Christ Jesus our Lord.
And grant, O most merciful Father, for his sake; That we may hereafter live a godly, righteous, and sober life, To the glory of thy holy Name. Amen."

To me, we are all God's children. The role of Jesus is for me more as a pattern and a teacher so the usual practice in churches of saying prayers through Christ as a mediator does not really speak to my condition. As a Quaker, I have adopted silence as being the most appropriate way for me to communicate with God.

At the same time I am very glad whenever other forms of worship remind me of sin. Since some form of cleansing is considered necessary for all other faiths before worship, I see no reason why should Quakers be exempt.

 

Traditionally sin has tended to be a subject we tend to pass over rather quickly. George Fox's visionary statement originated I believe through a very uncomfortable realisation of his own sin besides that he could see all around him at the time. During the years of Oliver Cromwell's Protectorate, he had made an agreement with a military dictator. His highly pragmatic response to James Naylor enabled him to remain on the right side of the law but was notably lacking in compassion. At this time of immense turmoil, George Fox recalled how,

 "I saw also that there was an ocean of darkness and death, but an infinite ocean of light and love, which flowed over the ocean of darkness.”

 

 

These days Quakers may feel more inclined to take these words more as a weather report than reason to address certain characteristics evident in every human being. Instead of focusing about the inward struggle, we would seem to prefer singing along with the Monty Python Crew about how we should always look on the bright side of life. The very controversial film "Life of Brian" from which this song originates ends in irony as a huge pit is gradually revealed before the condemned prisoners.

 

 Turning a blind eye to sin represents a huge risk. I remember once being told that my particular failing as a leader was this unwillingness to accept its presence. In doing so, I risked letting people down, even putting them in danger. Without recognising the darkness in ourselves and human nature, it would seem to be fog and not that glorious "Ocean of Light" that we see.

Some years back I remember being invited to attend a talk given at one of our local mosques. I arrived early and was shown into an empty room. At no time that evening did I actually see the speaker, although it was very nice to be joined by several Muslim ladies and their children. The talk was given in Arabic and relayed to us through a sound system. It was evident to me that the people of this mosque had a very precise understanding of God in which everyone was expected to know their place.

 

Although I was a little put out by these arrangements at first, we had a fantastic evening. The Speaker could not stop for a meal the ladies had prepared, so instead we enjoyed it. During our meal together, this lovely group of Muslim women told me that the talk had been about forgiveness. According to Islam, there is no intermediary pleading with God on our behalf. Instead of focusing upon justice a Muslim believes that if a sinner is prepared to recognise their sin, tries to put things right with the person who has been affected and then takes measures to resist further temptation, it is with Allah as if that sin never happened. 

 

We all have different perspectives of the truth and an opportunity to learn through the insights of others. That evening I was confronted with my own pride and put very firmly in my place. Through my contact with Islam, without even hearing the speaker, I gained an understanding of God's love and forgiveness that has remained with me ever since.

 

Taking a toy train ride.

This morning is a little quiet, a good opportunity for catching up on various jobs although for the present I am thinking very happily of the time I had with my grand-children this time last week.

The focus of our activity was a wooden toy train set. These are very popular in Britain for developing a wide range of skills including (through the way carriages are joined together), an understanding of  magnets.

Undaunted by its educational possibilities, within a few moments I found myself sitting on the floor, putting the various pieces of track together to make a layout. This is not something that I am particularly good at. Whereas other family members are always able to produce a circuit, my attempts reflect the way my mind works, to ramble on, eventually running out of the right pieces and one end usually disappearing under a sofa.

When all the pieces are in place "Little Brother" is moved beyond grabbing distance because among all the many hazards endured by the railway network, such as "leaves on the line" and "the wrong type of snow", perhaps the most alarming is to be placed in a baby's mouth. At some point however it will become clear to my grand-son what all these different pieces are for.

It may seem a little narrow sometimes, although the purpose of any clearly defined track is to make things easier. In life there will also be obstacles, uneven ground, furniture and rugs to work around. Perhaps those Victorian Quakers who were so actively involved in the railway, had a particular understanding of the need to prioritise our surroundings. Through careless feet and unreasonable babies, there could also be a sense of injustice. In these instances we have a choice, either to keel over onto the carpet or experience bravery and persistence. Life is intended to be worked at. Our course through it will need regular maintaining.

Once the railway is complete, my grand-daughter likes to take control. She will  place her engine on the track, align various wagons and carriages behind it and, assisted by the magnets in their buffers, push them gently together. Although we do not as yet have a platform (or passengers) since trains move forwards and backwards, our passengers (who may only be imagined) already have the dilemma of not knowing in advance where to expect first class. They may run to the front or the back, or more wait hopefully somewhere in the middle. With trains, especially trains that manage to arrive on time, it is enough just to be there. As in life, we may have expectations, only to find ourselves humbled.

It takes some practice fitting wagons and carriages together. At times carriages seem in harmony, all being pulled along together in the right direction. There are however other instances when instead of seeming attracted to each other, carriages back off in quite the opposite direction. For some mysterious reason no amount of pushing can bring them together.
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At times it is easy for us to forget the magnetic side of human nature which instinctively responds to the presence of God and pulls in the right direction. Those instances when it all seems to be going wrong are only an opportunity to stop, reassess the situation and gradually turn your carriages around.In many faiths this process of transformation by changing direction is called "repentance." I like to think we are prepared to do this often among Quakers.

Within our meetings there may be a temptation for everyone to think of themselves as an engine, invested with the right and ability to negotiate their own course through life. Since we have no clearly defined hierarchy, our search for humility may be the most difficult part of the journey. With each point and each moment there is a choice.

The right engine will help carriages stay on the rails, just as with life. Choosing the right one is often the result of background. To those adults looking for perfection, a 1930's steam engine might look a little strange pulling carriages designed for the Channel tunnel. A child however might use an entirely different set of criteria such as colour or the ability to go under a particular type of bridge. In life and as on certain toy railway layouts, this can be a bit of a problem. Among Quakers some may look exclusively to follow Jesus whilst others deliberately look to the insights of other faiths. As with life, the test of any toy engine is to see if the magnet works and where it chooses to take you.

With each moment and experience there is an opportunity to learn something new. We may not get things right first time, and need to practice certain skills. It is just as well that life also has a tendency to go round in circles. All the time there is a choice about the direction in which we choose to face and whether or not to hold on.

My  grand-daughter has a very good imagination. Her train always goes to the seaside, and to the zoo. Sometimes the route is a little more mundane although "shopping", especially "toy-shopping", can be a very exciting experience to a child. Her little toy train is gently guided to experience wonder, given time to learn from experience and so through this journey of discovery, gain the things that it needs- as in life.

 

The Valiant Sixty

A group of early Quaker itinerant preachers, mostly from northern England, who spread the ideas of the Friends during the second half of the Seventeenth Century.
Also called the First Publishers of Truth

 "The Kingdom of Heaven did gather us, and catch us all, as in a net, and His heavenly power at one time drew many hundreds to land... the Lord appeared daily to us, to our astonishment, amazement and great admiration, insomuch that we often said to one another, with great joy of heart,'What? is the Kingdom of God come to be with men? And will He take up His tabernacle among the sons of men, as He did of old? And what? shall we, that were reckoned as the outcasts of Israel have this honor of glory communicated amongst us, which were but men of small parts, and of little abilities in respect of many others..."

Francis Howgill

Ayrey, Thomas, Yeoman (Husbandman), Birkfield.
Aldam, Thomas, Yeoman, Warmsworth.
Atkinson, Christopher, Kendal.
Audland, Ann, Wife of Shopkeeper, Preston Patrick.
Audland, John, Linen Draper (Farmer), Preston Patrick.
Banks, John, Glove Maker (Fell-monger and Husbandman).
Bateman, Miles, Husbandman, Underbarrow.
Bensen, Dorothy, Wife of Yeoman, Sedbergh.
Benson, Gervase, Yeoman (Husbandman), Sedbergh.
Bewley, George, Yeoman (Gentleman), Haltcliffe Hall.
Birkett, Miles, Miller, underbarrow.
Blaykling, Anne, Sister of Yeoman, Draw-well.
Blaykling, John, Yeoman (Husbandman), Draw-well.
Braithwaite, John, Shorthand Writer, Newton-in-Cartmel.
Briggs, Thomas, Husbandman, Bolton-le-Sands.
Burnyeat, John, Husbandman, Crabtree Beck.
Burrough, Edward, Husbandman, Underbarrow.
Camm, John, Yeoman (Husbandman), Preston Patrick.
Camm, Mabel, Wife of yeoman, Preston Patrick.
Caton, William, Secretary, Swarthmoor Hall.
Clayton, Richard, Yeoman, Gleaston-in-Furness.
Dewsbury, William, Shepherd (Clotheir), Allerthorpe.
Farnsworth, Richard, Yeoman, Tickhill.
Fell, Leonard, Husbandman, Baycliffe.
Fell, Margaret, Gentlewoman, Swarthmoor Hall.
Fisher, Mary, Servant, Selby.
Fletcher, Elizabeth, Gentlewoman, Kendal.
Fox, George, Shoemaker (Shepherd), Drayton.
Goodaire, Thomas, Yeoman, Selby.
Halhead, Miles, Husbandman, Underbarrow.
Harrison, George, Gentleman, Sedbergh.
Hebden, Roger, Tailor, New Malton.
Holme, Thomas, Weaver, Kendal.
Hooten, Elizabeth, Wife of Yeoman, Skegsby.
Howgill, Francis, Farmer (Tailor), Grayrigg.
Howgill, Mary, Sister of Tailor, Grayrigg.
Hubbersty, Miles, Husbandman, Underbarrow.
Hubbersty, Stephen, Husbandman, Underbarrow.
Hubberthorne, Richard, Yeoman (Soldier), Yealand Redmayne.
Kilham, Thomas, Gentleman, Balby.
Lancaster, James, Husbandman, Walney Isle.
Lawson, John, Shopkeeper, Lancaster.
Lawson, Thomas, Gentleman (Schoolmaster), Lancaster.
Parker, Alexander, Husbandman (Soldier), Ardsley.
Nayler, James, Butcher, Bolton Forest.
Rawlinson, Thomas, Gentleman, Graythwaite.
Rigge, Ambrose, Schoolmaster, Grayrigg.
Robertson, Thomas, Yeoman, Grayrigg.
Robinson, Richard, Yeoman, Countersett.--distinguished from R.B. of
Brigflatts
Salthouse, Thomas, Husbandman, Dragglebeck.
Scaife, John, Day-Labouer, Hutton.
Simpson, William, Busbandman, Sunbricke.
Slee, John, Husbandman, Mosedale.
Stacey, Thomas, Yeoman, Cinder Hill.
Story, John, Husbandman, Preston Patrick.
Stubbs, John, Husbandman (Schoolmaster and Soldier), Co. Durham
(convinced at Carlisle).
Stubbs, Thomas, Soldier, Pardshaw.
Taylor, Christopher, Schoolmaster, Carlton.
Taylor, Thomas, Schoolmaster (Beneficed minster), Carlton.
Waugh, Dorothy, Servant, Preston Patrick.
Waugh, Jane, Servant, Preston Patrick.
Whitehead, George, Schoolmaster (Grocer), Orton.
Whitehead, John, Soldier, Holderness.
Widders or Withers, Robert, Husbandman, Over Kellett.
Wilkinson, John, Husbandman, Preston Patrick.

(Cut and paste with thanks to this link which quoted from
Elfirda Vipont's _George Fox and the Valiant Sixty_and
Ernest E. Taylor in _The Valiant Sixty_ (1947; rev. ed. 1951)

Is it all just Doom and Gloom for Quakers?

Those of us who have visited very old Churches or have an interest in early art may already be familiar with depictions of the Last Judgement. Of these "Paintings of Doom," one of the most spectacular may be found in the church of St Thomas and St Edmund in the English Wiltshire City of Salisbury.

I discovered this medieval wall painting quite by chance. There was a heavy rainstorm, and since the bus to take me home wasn't due for another half hour, I sought shelter in a church. On entering that building, quite unexpectedly, some medieval artist completely blew my mind!

A huge brightly coloured fresco completely dominated the chancel arch and surrounding walls. This late medieval masterpiece had been commissioned some time between 1470 and 1500 by a grateful pilgrim. At the time of his gift England was bitterly and brutally divided. Rival claimants for the Crown brought terror and much suffering during these Wars of the Roses. During those tumultuous times, where secular authorities were in turmoil, it must have been immensely reassuring that in religion the country was united, under the oversight of Rome. Confronted by this forceful representation of Christian theology, a largely illiterate population were now to be left in no doubt of the power and decisiveness of God.

As the Reformation swept across Europe, the fresco in St Thomas and St Edmund's Church was to be one of a great many covered over. For centuries afterwards its congregation worshipped without the distraction of religious imagery. In 1819 however traces of paint were discovered. As the whitewash was gradually removed, a glorious and uncompromising Christ in his Majesty was once again revealed, in the company of saints, apostles, and an angelic host, to judge the souls of the dead.

These days it would seem as if our relationship with God may be compared to our attitude towards the European Union or other International alliances. In these arrangements there is generally understood to be a distinct good side associated with peace, mutual support, material benefits and a principle of generally loving each other. At the same time however there is also that uncomfortable feeling of not being entirely in control of your own destiny, wishing to maintain your independence and fears that a disproportion of benefits would seem to be going to others. Instead of accepting God's authority, we try to negotiate our position. Our preference is for love, light, and that certain feel-good factor, whilst the perception of power, judgement and Christ seated at a very much higher level is so often greeted with dismay. To the modern mind, those Salisbury parishioners view on the Day of judgement theme was probably a false alarm. Through pride  the God we select becomes less conscientious about justice, subject to evolution and not quite so powerful as we thought. Through asserting our independence we become that bit less secure.

Before Quakers take out that tin of whitewash to enthusiastically obliterate the past, I think it may be helpful to revisit that painting. Confronted by doom, we are mindful that it has never been possible to represent God. Instead of even attempting to do so, it would seem to me that this image of Christ sitting in judgement is to be used as a mirror, so that human beings of all generations may gain a greater understanding of themselves.

To me, the use of judgement as a theme is not an attempt to predict the future, or even provide us with a stern warning. It is also not a question of getting the right theological answer as if at some point St Peter will greet us at the pearly gates with a knowing wink, saying " I got there pretty close to first. Very nice to see that in these difficult theological questions, you've also cracked the code." Neither do I think it a matter of adding up all the good points once you have lived your life. 

 

Instead, it would seem to me that judgement is a process that is going on all the time. This Doom painting tells us about our power because with each moment and each choice, we may become ugly little devils, or else one with the angels. Intead of being terrified by this picture, Salisbury parishioners might well well be acting like football supporters trying to spot themselves in a club photograph of the crowd. They might ask a friend "Can you see me? I'm the one doing greed.....or lust.....” then think for a bit and confess “It's not a very flattering picture!" 

 

For today's multi-cultural society, I think it is important to recognise that although Medieval Doom paintings originate from an exclusively Christian Society this does not mean that God's will may only be communicated through one faith or religion. To me, the Doom Pictures apply to the whole of humanity. God is decisive in determining the difference between good and evil. By choosing to be like the angels, we accept a responsibility to act according to our best understanding of the truth from whichever source that may be.