All posts by Trevor

Big Questions TV programme BBC 1 this Sunday 10am.

(Note from David Boulton)

Just a quick note to say the BBC are going ahead with The Big Questions TV programme this coming Sunday (10am on BBC 1), asking whether religion needs God, with particular reference to the theist/nontheist dialogue among Quakers, and the decision to revise the Red Book made at YM last weekend.

David and Rhiannon Grant have been asked to participate.

I look forward to it if we can get it in Spain just before we do our local (2 of us) meeting for worship.

You might also be interested in this post from the ‘jolly quaker’ (Mark Russ) brought to my attention by twitter.

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  

 

Website reports for conference.

In case anyone is interested, here are some statistics about the visitors to the website:

1. Excel spreadsheet showing viewing patterns for the last 30 days, 365 days and all time by country and page: nontheist-quakers.org.uk_countryviews_day_03_04_2018_03_04_2018

2. Excel spreadsheet showing ‘How they found us’ – referring pages, searches or links: nontheist-quakers.org.uk_referrers_day_03_04_2018_03_04_2018

Perhaps more interesting is this referring page from the ‘Sea of Faith’.

Trevor will give a verbal report with Q&A at the conference and a short written note for the minutes.

Website changes February 2018

I have moved the RSS (News) Feed from the American/International nontheistfriends.org website from the left-hand sidebar to the footer area of the website. (This will not now appear on the mobile site).

In its place I have put the signups for our RSS feeds of posts and comments in the left-hand sidebar followed by the Topic (Category) listings for Posts (both previously some way down the right hand column). These will appear at the foot of the mobile site pages.

Conference and AGM 9-11 March 2018 at Woodbrooke

The conference is now just 4 weeks away!
I have received a note about the AGM from Gisela Creed our NFN Clerk:

Notice of Annual General Meeting

 To be held on Saturday 10th of March 2018 at 4.30 pm at Woodbrooke Quaker Study Centre during the NFN annual residential conference.

Draft Agenda
1. Minutes of last Meeting (26/03/2017)
2. Clerk’s report
3. Financial report and accounts
4. Website update
5. Newsletter report
6. Appointment of Steering group and office holders
7. Any other business

Please notify Gisela Creed, clerk, if you would like to raise any further business:
jgcreed (at) btinternet.com (Replace the (at) with the usual @ symbol – no spaces!)

All NFN members are invited to attend the AGM, and Conference attendees who are not NFN members (please join at the Conference!) are welcome to attend the AGM as observers.

We all look forward to the conference and enjoying our stay at Woodbrooke

Trevor (for the Steering Group).

New Quakerism?

In a post on 27th July (https://nontheist-quakers.org.uk/2017/07/27/meeting-your-maker/) I wrote:
And so, bearing in mind all the excellent (and personal and idiosyncratic) Quaker blogs out there, I thought I’d put a spanner in the works or a cat among the pigeons here by posting something personal in the hope of stimulating (provoking) further non- theist discussion.

As we approach the season of the birth of Jesus and later (in March) our conference considering the future of Quakerism, I felt it was time for another spanner or cat.

In an interesting article in The Young Quaker (magazine of Young Friends General Meeting) for October 2017 (page 7), Laurence Hall writes about the Seeds of a new Quakerism. He says ‘In essence the emerging New Quakerism is deeply aligned with movements that are now reshaping the world around us.’

Being myself blissfully unaware of the ‘New Quakerism’, I turned, as one does, to Google and whilst there were many results related to ‘Quakerism’ and ‘New’, there was only one (the first) which seemed to relate to a ‘New Quakerism’ as such.

That link was to ‘We need a new Quakerism‘ on the blog of Hye Sung Francis  who styles himself ‘an anti-capitalist pentecostal quaker’.  He writes:’It seems to me that many Friends, even those who consider themselves “convinced,” are hungry for more than what the Society has to offer. We keep coming back to the same point: we desperately need to re-imagine Quakerism.’ and later: ‘Without that conviction that God reigns and that God will reign, only the empty forms of Quakerism persist. That is the way of death.’ Is that what our conference will consider?

On his blog, Hye Sung Francis has a number of other rather interesting posts: ‘Jesus, a Failed Revolutionary‘ reminds me of David Boulton’s ‘Who on Earth was Jesus‘ and the fact that I haven’t yet got round to reading ‘Jesus the Terrorist‘. In that post, Francis writes:
There’s another lesson here: the destruction of the systems and authorities on this earth and the realization of God’s kingdom cannot be accomplished by one person. Christ’s ministry wasn’t a one-man show. It can only be realized through his people, through his body. Through us.’

Francis’s most recent post, ‘On Being Friends with Jesus‘, makes many interesting points to ponder including the wonderful “Any theology that values God above people is false.”

I hope non-theist Friends (and others) will follow the hypertext links above, both to the many excellent articles in The Young Quaker and to Hye Sung Francis, and consider how these viewpoints relate to non-theism among Friends, our forthcoming Conference and to ‘God, Words and Us’.

I look forward to your feedback and comments and, I hope, those of younger Friends, whether non-theist, Godly, ‘anti-capitalist pentecostal’ or whatever. We do indeed need to move outside our ‘elderly, white, middle-class’ comfort zone, where that applies to us, and perhaps all other comfort zones too!

 

God, Words and Us – another view

God, Words and Us
Quaker Books – November 2017   £8
A review by Hugh Rock

The slight extent of this book, 98 pages, belies its heavyweight testimony. It is a conclusive demonstration of Quaker Faith. But it does not recognise this. It masquerades as an attempt to discover what the unifying principle of Quaker Faith might be, and assumes a starting point of doubt and conflict.

The subtitle ‘Quakers in Conversation about Religious Difference’ is a euphemism for the nagging subject of nontheism, that was identified by the Book of Discipline Revision Preparation Group as top of the list of topics that worried Friends and required more discernment before any revision might proceed. The twenty-four prominent voices gathered in these pages were engaged to discern, and concluded, (Hooray! Hooray!) that the polarising labels are a ‘misrepresentation’ (p79), ‘misleading and unhelpful’ (p80). Nobody identifies themselves as a theist, and the nontheists are themselves a mighty mixed bunch.

The chapter contents need some explanation beyond their headings:

Telling our stories’ reads like eighteen miniature Swarthmore Lectures. They are diverse confessions of faith.

Bringing our full selves to the conversation’, is a preparatory catechism for dialogue respectful of everyone’s feelings.

Sharing experiences of core Quaker practice’, assembles various views on prayer and Meeting for Worship.

Exploring the language of “theism and nontheism” ’, turns out to be a decisive rejection of any such simpleton polarity.

Reframing the issues: developing some alternative models, seeking new vocabulary, rediscovering Quaker insights’, is an ode to Isaac Penington’s ‘The end of words’ 1, 2. It sings the vain hope that at some deeper level the irreconcilable clash between believing in God and believing that there is no God, can be resolved.

So, what is the paradox of doubt, and conflict with no apparent answer, that this book contradicts? It is, in itself, an exercise of the unifying principle of Quaker Faith. It exercises the simple faith that, out of mutual respect for varied spiritual experiences, we can, and must, distill collective action of love for the world. Twenty-four people of varied persuasions listen hard, respect and validate the significance, for others, of worldviews that they do not hold themselves. That, in these times especially, is a pearl without price.

The Revision Committee have no need to fiddle with the ancient language of Quaker Faith and Practice. ‘God, words and us’ can stand as a supplement: it is definitive testimony to what Friends can say in their twenty first century cultural environment.