The challenge for me as the facilitator was to create a process that would allow participants to reflect on why certain Quaker terms, concepts, or practices left a bad taste in their mouth and then move them towards considering those same things in a new light. In turn, that led to a short conversation about our spiritual development as Friends and how many of us are moving from being a “spiritual refugee”—running from a religious tradition—to being a “spiritual citizen”—consciously moving into, adopting, and integrating a new faith tradition for ourselves.
And it is in the silence that the community who hears such vocal ministry will come to bear witness to that person’s transformation and healing. We will help hold the Friend prayerfully as she, or he, sinks down into the Seed and begins to share the story.
From Lizopp, talk about Lloyd Lee Wilson’s notion of “the Quaker gestalt”:
I would say in my earlier days among Friends, I yanked the “Quakerism is a part of Christianity” thread pretty hard, insisting that Quakerism could exist just fine without it being Christian. In hindsight, that was my way of saying I felt I belonged and was accepted by my local Quaker community, and it therefore followed that a belief Jesus didn’t have to be a requirement for being Quaker. Nowadays, as a more mature Friend, others have held my feet to the fire, saying that to be Quaker, I have to at least be willing to wrestle with the faith’s Christian roots. And I do.
My comment: I always thought LLW’s use of “gestalt” was a odd word choice but a very useful concept.
I end up at Catholic mass a lot these days. I’m in no danger of converting but I do appreciate a certain unity between the theology and form (not necessarily the actual practice) and I find myself get agitated when I see someone do something that shows disregard for the symbolism in the Catholic gestalt.
When we find another religious path interesting, or talk about a “golden age” in our own tradition’s past, I think we’re talking about a moment when the faith and outward practiced balanced in a complementary way—at least from our perspectiv.
I’m reading John Wilbur these days. Interesting to see him describe the problems with nascent Gurneyism. A lot of the worries he’s cataloging aren’t really all that serious, things like speakers that are a bit too charismatic, meetinghouses a bit too grand, too much or little emphasis on particular Quaker teachings. But I think he’s saw them as an imbalance of the Quaker gestalt that would quickly bring along major changes. When you think of faith and practice as a balance you can peer into the future sometimes.
These are not gifts that I came to Quakers with. No: these are gifts that, with God’s love and with the piercing and firm eldership of the wider world of Friends for over more than 15 years, I have grown into. Here are a few specific reflections about my experience, both as clerk of the committee as well as being a participant of it.
Writing Cheerfully on the Web: A Quaker Blog Reader
Printed: 277 pages, 5.83” x 8.26”, perfect binding, black and white interior ink. Paperback: $19.98
Description: This book brings to print the online conversation that has been mending the historical schisms in Quakerism. The contemporary writing by 32 bloggers shatters the stereotypes of who the “real” Quakers are and points to the wholeness that is the Religious Society of Friends.
What follows below are answers to what I suspect will be frequently asked questions regarding the creation of the book Writing Cheerfully on the Web: A Quaker Blog Reader.
