2018 Conference Reports

I have prepared summary reports of the presentations by Linda Murgatroyd, David Boulton and Harvey Gillman here.  (Each runs to 3 or 4 pages). The opening paragraphs below link to those reports (in Word).  Trevor

Linda Murgatroyd’s presentation. (Friday evening 9th March 2018)

Responding to Change.
Under this title, Linda, of Kingston & Wandsworth AM and co-clerk of the Quaker Arts Network, developed an extended metaphor of gardening to explore the growth, development, decline and rejuvenation of different aspects of Quakers in Britain today and in particular used David Holmgren’s 12 design principles for Permaculture to structure a consideration of possible futures for Quakers in Britain.

Notes for her talk have been sent to conference participants but Linda didn’t feel they were in a form that was suitable for publication on the website.

David Parlett has summarised the talk for his article in The Friend as follows:
“Linda adopted a metaphorical approach by considering ways in which we could work towards a desirable position in 2032 by following the 12 principles of permaculture, defined as “thinking tools, that when used together, allow us to creatively re-design our environment and our behaviour in a world of less energy and resources”. She backed this by drawing attention to statistics on trends in religion in Britain and Jennifer Hampton’s British Quaker Survey: examining religious beliefs and practices in the 21st Century.”

Read more here: Summary report of Linda Murgatroyd’s NFN presentation (This is now a pdf edited by Linda replacing earlier Word version).

David Boulton’s presentation. (Saturday morning 10th March 2018)

‘Yesterday, Today and Tomorrow: – What our past tells us about our future
Preview of a talk to an Open Quaker conference, March 10 2032’
David addressed the 2018 NFN conference at Woodbroke with a ‘preview’ of the talk that might be given (by him?) at a Quaker conference on March 10th 2032.
In part this flash forward was looking back at 2005 and the years upto 2018 and beyond to 2032.
He begins ’28 years ago, in 2005’ with a study published then by George Fox University, Oregon, USA predicting that the last British Quaker (probably female) would turn out the lights of the last BYM meeting house in 2032.

Read more here: Summary report of David Boulton’s presentation
(Well, not so much a précis as a butchering of David’s fine writing and talk so, especially if you weren’t there, do read the original attached here in Word format.)

Harvey Gillman’s presentation. (Saturday morning 10th March 2018)

Why should the Religious Society of Friends have a Future?
Taking his turn after Linda and David, Harvey offered us his vision, not at variance with those foreseen by Linda and David but presented in a very different style.

David Parlett has summarised Harvey’s talk for his article in The Friend as follows:
“Later, delegates were stimulated – one might say enraptured – by Harvey Gillman, whose (literally) enthusiastic writings will be well known to readers of The Friend. Harvey declared himself to be an ‘unstructured’ thinker and speaker, and proved the value of this style in suggesting that our future will be the eventual outcome of living always in the here and now. The most important element in our spiritual life should be the ‘WOW factor’; the truly sacred is always ‘This moment, this place, these people’.” (emphasis added here).

Looking at what Harvey has written elsewhere and in the piece that follows that he read to us on Sunday morning, we might imagine him abbreviating this further to WE (or You, Us), HERE, NOW!

Read more here: Summary report of Harvey Gillman’s presentation

God, words and us – open to new light?

                         ARE WE OPEN TO NEW LIGHT? – from Laurie Andrews

On his visit to Myanmar in November (2017) Pope Francis said, ‘Religious differences need not be a source of conflict – they can be a force for unity, forgiveness and reconciliation.’ You would think that a creed-free religion like Quakerism would be immune from doctrinal conflict but the Religious Society of Friends (RSoF) has suffered painful schisms in the past. However there have also been times when Friends worked together to absorb differences as the RSoF evolved and adapted in the light of continuing revelation. For example, in the 19th century Quietism gave way to Evangelicalism. Then in 1895 at a conference in Manchester, British Friends recognised that the society had become insular, fixed in its beliefs, sticking to scriptural and not spiritual revelation. Frances Thompson told the conference, ‘God’s truth is given in every age. It is our duty to welcome the light which may just be reaching us’. As a panel in the Quaker Tapestry records, this ‘challenged the old thinking and distressed some’. Quaker sociologist Ben Pink Dandelion records that in the 1960s Liberal Quakerism took hold in Britain which has in turn evolved into what Ben calls ‘liberal-Liberal Quakerism’ – or even ‘post-Liberal Quakerism’. When I joined Friends in 1984 there was tension between so-called Christo-centric Friends and Universalist Friends. Now non-theism has ‘challenged old thinking and distressed some’ as I found when I heard one Friend minister in meeting that the RSoF should not admit non-theists, like me, as members.

In 2014 Meeting for Sufferings set up a Book of Discipline Revision Preparation Group to pave the way for a new edition of Quaker Faith and Practice. The group invited Friends with backgrounds in academic theology, Quaker studies and related subjects and some ‘Friends on the bench’ to join a think tank to consider whether it is possible ‘to reframe the differing perspectives of British Quakers which have often been characterised by the shorthand “theism/nontheism”, so as to be less polarised.’ The group communicated by email and then in February 2016 24 of them met for a weekend at Woodbrooke Quaker study centre. Their endeavours resulted in a book edited by Helen Rowlands, God, words and us: Quakers in conversation about religious differences, a copy of which has been sent to every meeting in Britain Yearly Meeting.

The introduction asks, ‘What does the word God imply for each of us?’; ‘When we gather in a Quaker meeting … is faithfulness to a shared practice or method enough to unite us?’; ‘How helpful is it to identify and label different positions?’. The foreword noted that ‘our starting point as Quakers is direct experience; our biggest challenge is to find living ways of communicating the depths and significance of that experience’. The group concluded that: ‘The Quaker community needs to engage in open dialogue on a continual basis …when this is done well we can be enriched by our diversity; the kind of language is also important … we should try to avoid destructive aspects of difference; it is unhelpful to refer to these issues using polarising shorthand descriptions such as “theism/non-theism”. If labels are needed to describe people’s beliefs, they should be self chosen and not imposed on others; the real pattern of conviction of belief in Britain Yearly Meeting is much more nuanced and kaleidoscopic, and we need a variety of models to describe it.’

In the first chapter headed ‘Telling Our Stories’ a number of Friends describe how they came to Quakerism and their experiences as members. In the second they share their understanding and experience of prayer, worship and discernment: they were asked – How do you understand prayer? What is your experience of worship? What happens for you in meeting for worship? The group then went on to explore the language of theism and non-theism; notes at the end record, ‘Diversity of belief among Friends is real and should be acknowledged’, and ‘Diversity is a gift in/to the Quaker community. Differences need not prevent us from working together for the common good.’

In conclusion the group agreed that, ‘the RSoF is a community centred on the practice of waiting, listening meeting for worship. We agree that differences of understanding about what it is we listen to or worship do not prevent us from practising meeting for worship together. We agree that the community can benefit from the presence of a diversity of spiritual paths … Within our society there is a kaleidoscope of experiences of presence, of absence, connections, separation, within, outwith, beyond, past, present, future. To reduce this marvellous collection of shifting shapes and colours to a simplistic “black and white” model of two possible positions is to lose or disguise much that is potentially enriching. Instead, we can consider the range of spiritualities within our Religious Society using other, richer models.’

Although only 100 pages long, this little book is profoundly important. As I wrote in a letter to the Friend (8 December): ‘I believe it has the potential to make the same impact as Towards a Quaker View of Sex. That essay, written in 1963 by a group of Friends, helped to shape the liberal, tolerant zeitgeist of the 1960s and eventually led to British Friends pioneering same sex marriage. The essay called for “a release of love, warmth and generosity … that will weaken our fear of one another … this search is a move forward into the unknown; it implies a high standard of responsibility, thinking and awareness – something much harder than simple obedience to a moral code.” … God, words and us explores “orthodoxy” and “heresy”, showing us possible ways to reconcile the irreconcilable.’

‘The spirit blows where it will.’ (John 3:8)

LAURIE ANDREWS