Tag Archives: theological Diversity

NFN 2019 Gathering, conference and AGM

All members of NFN are invited to attend the AGM which will take place on the Saturday of our annual gathering at Woodbrooke. (30th March 2019).

Application forms for the conference have now been posted on the 2019 Conference page.

We hope as many of you as are able will attend the conference which is our best opportunity each year to gather together with like-minded Friends but if you are not able to do so please consider coming for the day on Saturday or just for the AGM.

July Newsletter and Questionnaire

The NFN July Newsletter (4 August 2018), which NFN members and others on our mailing list should have received by email a few days ago, has been uploaded to the website today. (See Newsletters under Articles).

The Newsletter has numerous interesting articles and reviews and includes a questionnaire which aims to compare “the viewpoints of different people who attend Quaker meetings and their attitudes towards religion and spirituality“.

Anyone attending any Quaker meeting is invited to complete the questionnaire (ignoring question 5 if appropriate) and send it to Patrick Cremona at the email address given. The article and questionnaire from the Newsletter are reproduced in full here:

Research questions for nontheist Friends
Patrick Cremona, currently finishing a masters in Magazine Journalism at Cardiff University, has written to seek our help in answering questions about aspects of our Quakerism. He writes:

“The piece that I am currently working on is part of a series of articles exploring spirituality in the twenty-first century, which will form my major project for my masters, and will also hopefully be pitched to other outlets once it is finished. This idea for this particular feature was inspired by both the Simon Jenkins article you linked [on the NFN website]and a conversation with a (non-religious) friend of mine who has recently started attending Quaker meetings. Its aim is to explore ideas of religion, theism and spirituality, and the differences between them, with specific reference to Quaker meetings. While I found the aforementioned Jenkins article interesting, it didn’t include quotes from Quakers and this is where my article would differ. Rather than being an opinion piece, I would be looking at comparing the viewpoints of different people who attend Quaker meetings and their attitudes towards religion and spirituality… I aim to conduct thorough research on the topic, and I am planning on attending a Quaker meeting in Cardiff in the near future.”

Patrick has sent us a questionnaire and readers are invited to respond to him via <patrick.cremona@hotmail.co.uk>.

  1. How long have you been attending Quaker meetings?
  2. What were your original reasons for attending, and what were your views about theism at the time?
  3. To you personally, what are the differences between religion, theism and spirituality?
  4. Have your views regarding religion, spirituality and theism changed over time?
  5. Why did you join the Non-theist Friend network? Has doing so enhanced your experience as a Quaker?
  6. Have you noticed a general trend towards a more non-theist approach amongst Friends in general?
  7. In a world where traditional religion is continuing to steadily decline, in what ways do Quaker meetings offer an alternative form of worship?
  8. Although religion has been declining, spiritual activities and mindfulness practices are in vogue. Do you think a less rigid form of spirituality can replace more structured, organised religion in the twenty-first century, and what are the advantages of this?
  9. What would you say to someone with no religious beliefs who was interested in attending Quaker meetings?

“Theism vs Non-Theism” or Quaker Spirit?

I recently came across this post on Sam Barnett-Cormack’s  (Quaker) Openings blogspot website: https://quakeropenings.blogspot.com/2018/01/theism-vs-non-theism.html and felt it worth drawing attention to it here.

(In the original version of THIS post, I credited the said post to Rhiannon Grant, perhaps because her name appeared below in a comment. I have now corrected the error here.)

The piece is quite wordy (and Sam says “Verbosity is not a virtue, but a tendency towards excessive brevity can do a surprising amount of damage.”) but tries to get to grips with, as one might say, ‘the heart of the matter’.

His final two paragraphs include “We are not contending with one another, whatever the ongoing disagreement-in-public between Boulton and Guiton might suggest.”; “Let us be Friends, in truth and not just as the traditional code term for our faith in-group.”; and concludes with the one line “For the sake of all that is good and true, let us be Friends.”

But he also says “We can explain our experiences and understanding of the Divine without it being an attempt to convince or exclude others.” and whilst this may be true, I certainly know ‘non-theist’ Friends who will have no truck with the ‘Divine’.

But then again, that is surely just a matter of ‘words’ – isn’t it?

How do Friends, Quakers, theists, non-theists or whatever, feel about ‘Spirit’? Is this ‘Holy’? Is spirit or inspiration just a matter of breath? Is the Inner Light Winstanley’s ‘light of pure reason’ or something else altogether? The spirit of Christ? Human spirit?
Quaker Spirit? (as in the newly arrived website http://www.quakerspirit.com/view/ministryofthemoment/wedoneedgod.aspx )

The last mentioned spirit (page) ends with “And, whilst we are talking of it; in the light of the BBC question “So what is the difference between Quakerism and Mindfulness today?” Should not a simple answer suffice, e.g. Quakerism has at its root a belief in the Divine i.e. God-centric, whereas Mindfulness has at its root “Knowing directly what is going on inside and outside ourselves, moment by moment.” i.e self-centric.

You may want to know the provenance of that last website. It seems to be an initiative, possibly individual and personal, of Stephen Feltham from the Friends Fellowship of Healing and says “Quaker Spirit is an initiative to gather Friends with the sole purpose of experiencing the spiritual and mystical ethos of Quakerism.”

Elsewhere on the site (under Modern Quakers) we find “Your teacher is inside you, don’t look outside. It will teach you wherever you are.” (quoting Rex Ambler paraphrasing George Fox) and “The light is what enables you to see. This light enlightens you, it shows you when you do something wrong. (For me, this is the light of awareness, mindfulness)” and “We believe that we all have an inward teacher. This inward teacher can be found in the still silence. This inward teacher is “that of God” (or whatever name you wish to call that which is beyond all names, I like the term True Self). ” (Self-centric?).

So God (the word, or the Word?) is problematic for some Friends; ‘Divine’ perhaps more so for some of those same Friends. What about ‘Spirit’? The Quaker Spirit website lists ‘Other Quaker groups’ as Friends Fellowship of Healing, Quaker Fellowship for Afterlife Studies, The Kindlers, Quaker Universalist Group, Experiment with Light Network, Quaker Quest, and Quaker Arts Network, and it is implicitly clear that these groups are seen as fellow travellers as it were. I’m not sure that all of those groups would accept the association but can see the point about “the sole purpose of experiencing the spiritual and mystical ethos of Quakerism.”

That’s seven groups implicitly associated and a page about a proposed Quaker Spirit Gathering (for summer 2021?) says: “When first distributed to our ‘Other Groups’ a very encouraging set of replies was received. Read them here.”  There are eight replies but none of them is explicitly associated with any of those seven groups.

I can’t help wondering if this is an ‘inclusive Spirit’ or an exclusive one?

Then: Mark 3:28-29 “Truly I tell you, people will be forgiven for their sins and whatever blasphemies they utter; 29 but whoever blasphemes against the Holy Spirit can never have forgiveness, but is guilty of an eternal sin”

and Luke 12:10 10 “And everyone who speaks a word against the Son of Man will be forgiven; but whoever blasphemes against the Holy Spirit will not be forgiven.”

or in the non-canonical (and clearly heretical) Gospel of Thomas:
44. Jesus said, “Whoever blasphemes against the Father will be forgiven, and whoever blasphemes against the son will be forgiven, but whoever blasphemes against the holy spirit will not be forgiven, either on earth or in heaven.”

In the end then, what Friends think, believe or experience of the ‘spirit’ might be a matter of some significance.

The Quakers are right. We don’t need God.

An article in The Guardian (online) by Simon Jenkins under this title, dated 4 May 2018, has brought many more visitors to our NFN site – in fact linking to an article by David Boulton which references a 2013 survey cited by Ben Pink Dandelion. Perhaps we should return the compliment and put a link to the Guardian article here!

Some Friends, including ‘non-theists’, might think this title is a travesty of the Quaker position and Yearly Meeting decision to revise Quaker Faith and Practice. (Link edited at 22.00 Central European Time to be more useful on a mobile device!)

Simon Jenkins writes ‘I am not a Quaker or religious, but I have been to Quaker meetings, usually marriages or funerals, and found them deeply moving’.  As this member and attender for 8 years (Trevor Bending) has so far been to only one Quaker marriage (my  own) and no Quaker funerals (yet), we must assume that Simon has a considerable number of Quaker friends or contacts.  In any event, his article is much more interesting than the provocative title and well worth reading.

I think some further consideration or re-consideration of what we might mean by ‘non-theism’ is now due in the light of the YM decision and the publication of ‘God, Words and Us‘.

It would be wonderfully appreciated if some of our NFN members, Followers, and Friends were to append their comments here!

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.

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.

 

‘God, words and us’

God, words and us‘ is the title of a new 100 page book from Quaker books, edited by Helen Rowlands which summarises the findings of the ‘think-tank’ set up by the Revision Preparation Group (RPG) of Meeting for Sufferings to consider some of the issues prior to any possible revision of Quaker Faith and Practice.

NFN’s David Boulton and Michael Wright were part of the think-tank in a personal capacity (ie. Not representing NFN).

Here they offer a synopsis of the new book (Michael Wright) (pdf) and a succinct review (David Boulton) (Word.doc).

David will be one of our three speakers at our 2018 conference and Michael Wright will lead a discussion of the book at the conference on the Sunday morning.

You may also like to read what Rhiannon Grant, another member of the think-tank, and I believe the ‘RPG’?, has to say about ‘God, words and us‘. (I have used a link which also gives some bonus items from her blog!)

Three more articles reviewed!

Continuing very slowly my promise to review earlier articles on the website, I would like to tackle three in one go: Michael Wright’s articles on Greta Vosper, Disagreeing about God and Prayer beyond belief.

  1. Michael opens his discussion of Greta Vosper with:

Gretta Vosper, a Minister in the United Church of Canada, and Chair of the Canadian Centre for Progressive Christianity, is a fresh voice in modern theology. She is blowing a blast of fresh air through hallowed portals. This is the essence of her view expressed in her first book: “With or Without God – why the way we live is more important than what we believe.”

Thus Michael characterises Gretta Vosper as ‘a blast of fresh air’ – a perfect storm perhaps, implying that the ‘hallowed portals’ (established churches) are theologically dusty places? (Can’t resist mentioning that Michael was an Anglican Vicar for 30 years). ‘Hallowed portals’ might remind us too of George Fox’s derisive remarks (not always in kindly tones) about ‘steeple houses’.

Michael continues quoting Vosper that ‘out of it all may be distilled a core that, very simply put, is love.’ and ‘The church the future needs is one of people gathering to share and recommit themselves to loving relationships with themselves, their families, the wider community, and the planet.’ Still not so very far then from those Quaker heretics of the 17th century.

‘why the way we live is more important than what we believe’ is a far cry from Christian orthodoxy, might be referred to (by some contemptuously) as ‘works righteousness’ whilst ‘With or without God’ leaves room for humanists, agnostics and non-theists too?

Finally Michael says ‘The core of what she is saying about prayer is to adapt the classic concepts of the acronym ACTS – Adoration, Confession, Supplication, and Thanksgiving, and use those concepts as secular spiritual activities. ACTS   – becomes Awe, Concerns, Thankfulness and Self-examination.’ This is a favourite theme of Michael’s as we shall see but as I haven’t read Greta Vosper’s work I’m not sure if Michael has derived this re-working of the acronym from her or interpreted Vosper to match his acronym – it would be interesting I think to know!

  1. Disagreeing about God. This is a longer article by Michael published originally in The Friend and I will refer you to it rather than trying to précis it here. A couple of points echo the article about Greta Vosper summarised above:

Michael quotes John Macmurray’s Swarthmore Lecture of 1965: “Faith no longer means the acceptance of an established creed or the assent to an authoritative system of doctrine. It recovers the original meaning of trust and fearless confidence; and this spirit of faith is expressed in a way of living which cares for one another and for the needs of all.” Search for Reality in Religion (Swarthmore Lecture 1965).

Michael then continues by discussing the *‘Whoosh Epistle’ of 2012 and comments:
‘Such is the context in which the theist/nontheist disagreement is aired in the pages of The Friend and elsewhere. I want to make a plea for a warmer spirit of mutual respect and understanding between Friends committed to either view, and for those who are not sure where they are in this debate.’
*This appears to have been quietly laid down? and is no longer available on quaker.org.uk (a cardinal web sin according to Tim Berners-Lee(1998)!)

He then describes his personal spiritual journey, 40 years an Anglican, many of them as priest, and then as a Quaker from 1998 with a developing move to a non-theist perspective.

He refers again to the ‘Whoosh Epistle’ and closes with:

‘Each of us is free to account for our experiences as we understand them. Each of us is free to explain them to others and to listen respectfully to their different perspectives. Can we recognise that there are many benefits in being part of a “rainbow coalition”? George Fox’s question – “What canst thou say?”- remains a challenge to us all.’

  1. Prayer beyond belief. Chelmsford NFN address: October 19. 2013. Whilst the two pieces considered above are 2 and three pages long, here we have, including notes, references and bibliography, a 19 page account of Michael’s NFN presentation to Chelmsford Friends. He visits all the subjects considered above in much greater detail and quotes A.N. Whitehead:‘Religion will not regain its old power until it can face change in the same spirit as does science. Its principles may be eternal, but the expression of those principles requires continual development.’ (as far as I know, Whitehead wasn’t a Quaker! Trevor) and explains how this applies to Greta Vosper’s work.

Michael talks of a new paradigm for Christianity and considers ‘Five key elements’: The Bible; God; Jesus; Doctrine; Prayer

Under ‘God’, Michael says:

There is no agreement in history about who God is, and what is God’s nature. There are widely different perspectives among Jews, Christians, Moslems, among the Hindus of India, the Buddhists of Tibet, the Shinto of Japan, the Druids or Wicca of Britain, and the American First Nations. The ancient Egyptians, Greeks and Romans, and the Incasof South America had many gods – and I do not know of anyone nowadays who trusts or worships them.’ He then talks about Karen Armstrong’s work, Greta Vosper again and discusses the ‘Apophatic Tradition’.

Under ‘Prayer’ Michael returns to ACTS (AWE, CONCERNS, THANKFULNESS, SELF-RELFECTION) and considers these and related Quaker concepts in greater detail, matching them to our Advices and Queries.

That takes us to page 15 where Michael introduces ‘The spiritual exercises of Ignatius of Loyola, founder of the Roman Catholic religious order the Society of Jesus’ (or the Jesuits). Pages 16-19 were handouts for the workshop but include a reading list and the thoughts ‘Godless prayer – impossible?’ and ‘Meeting for Worship – implausible for a nontheist?’

It has taken me 3 pages to review 30 pages of Michael’s but I hope they will encourage you to read and perhaps be inspired by the originals!