Many Lighted Candles

November 22, 2025 § Leave a comment

In his Apology, Robert Barclay offers a lovely metaphor for the gathered meeting (page 280 in Dean Freiday’s modern translation):

He [God] also causes the inward life to be more abundant when his children are diligent in assembling together to wait upon him. . . . The mere sight of each other’s faces when two persons are gathered inwardly into the life gives occasion for that life to rise secretly and pass from vessel to vessel. Many lighted candles, when gathered together in a single place, greatly augment each other’s light and make it shine more brilliantly. In the same way, when many are gathered together into the same life, there is more of the glory of God. Each individual receives greater refreshment, because he partakes not only of the light and life that has been raised in him, but in the others as well.

With his description of the life rising secretly and passing from vessel to vessel, Barclay is describing the transcendental, psychic dimension of the gathered meeting. By “secretly”, I think he means invisibly, without a tangible mode of communication or transference, and inwardly, coming to abide within each of us as vessels. And I suspect that he means the image of many candles augmenting the light in the same transcendental way.

But we can carry the candle metaphor further. The tangible reality of many candles in a real meeting room augments the light by revealing many areas that would be in shadow with fewer candles. One candle would cast many shadows in the room. But the more candles you add, the more of these shadow regions in the room become illuminated.

In this way, the metaphor obviously applies to vocal ministry, in which the Spirit can work through more vessels, more life stories, knowledge, and experiences, more perspectives, more openings into truth, and more faithfulness, to illuminate the shadows in each other’s hearts.

But the worshippers also bring these qualities with them into the silence, as well as into their ministry, to animate and shape the transcendental dimension of the gathered meeting. This is more of a mystery. How do the inward unspoken qualities of the worshippers give the gathered meeting its energy and joy? How do their intentions and focus and spiritual yearnings bring the Life into the gathering? And what provides the medium through which this Life flows from vessel to vessel?

A subject for another post.

Prophets Among Us

October 27, 2025 § Leave a comment

In a previous post I shared a message about the nurture of ministry in our meetings at its various stages in our members from Brian Drayton’s Messages to Meetings. Here I want to share some of letter 14, “Friends, welcome prophets among us in these dark times!” (pages 55–57)

I quote Brian:

Here is one thing I know: a prophetic people is one that welcomes the arising of prophecy. The first motion is, in love, to make room for the leadings and the people who are led and give them opportunity to bring what they have been given. This advice comes from the earliest life of the Christian movement.

In the ancient book of advice called the Didache or The Teaching of the Twelve Apostles, the little fellowships gathered in Christ’s name are admonished to be open to the motion of the Spirit as embodied in traveling ministers: “Let every apostle [one who has been sent] who comes to you be received as the Lord.” Knowing that we have this treasure in earthen vessels, we are to “try the spirits” and feel where the divine is present when someone feels moved to act or speak under the guiding influence of the Divine Spirit—but we are warned not to quench the Spirit’s motion but to accept the unexpected activity of that Spirit in our lives as a community as well as individuals. The Spirit blows where it will, and you hear its sound but don’t know whence it comes or whither it goes. So is everyone who is born of the Spirit. (John 3:8)

As a people, we have fallen so far into a comfortable and secular mind that we think concerns and leadings are somehow a matter personal to the concerned Friend and our meetings can pick and choose whom to hear, whom to invite and allow to come among us! That is a way to avoid the uncomfortable evidence that the living God is still working through us, preparing individuals and pushing them or drawing them into service. It is a way not to change, not to grow, and to keep control of our schedules and our attention—to keep ourselves unfree. We often talk about being “Spirit-led,” but as a people how available are we really to that experience?

When we make time for the unexpected, when we accept the opportunities that come to us through Friends who are called to travel to us and have the encouragement of their meetings to do so, we enable those Friends, and others not yet arisen, to learn better how to watch for, hear, bear, and accomplish their serivce. Our meetings are “schools of the prophets”—or can be if we recognize the opportunities that come our way, accept them with joy, and learn from them—both from the message and from our experience of reception and discernment.

I have known many Friends, newly drawn into service, who have been discouraged by the convention that prophets come to meetings only when meetings issue invitations. This turns the matter upside down, Friends. The calling and the service are given through the body, through and out of the common life in the Spirit, and represent an invitation from God to see, to feel, to know, and perhaps to act in fresh ways, in ways renewed by the living water of God’s life that brings these leadings and opportunities to us.

It can be inconvenient for a meeting to make room for such an unplanned “wildcat” experience of the Spirit. It may also be that a Friend’s concern brought to a meeting will require some discernment by the meeting about ways and means. I can assure you, though, that it is pretty inconvenient for a Friend to have such a concern, to set aside other things, and to dare to stand forth, to dare to speak for God and for us. The sense of unreadiness, of unworthiness, of emptiness is very sharp in such a Friend, and they are only too conscious of difficulties for themselves and for those they visit. Yet the act of faithfulness, however imperfectly accomplished, is a step into greater life, and if it is rooted in love, it is evidence of God’s work and life active among us. And, Friends, there is such a famine among us, and among people in general, for such evidence!

So, if a Friend reaches out to your meeting with an earnest statement that they are traveling under a concern with the unity of their meeting (your brothers and sisters!), remember that we can earn a prophet’s reward even by offering a cup of water to a prophet. Find a way to entertain this Friend, as we are to entertain strangers sent among us, for thereby we may unexpectedly be visited by an angel—not the traveling Friend but the beloved Spirit, the Shepherd and Teacher, made available in the giving and receiving of spiritual hospitality. Make room, Friends, light your lamps in welcome, live like people who truly love the Spirit, and who love to see the springs of Life break forth in any one!

Ministry for and to Different Conditions

October 25, 2025 § Leave a comment

I’ve just finished reading Brian Drayton’s Messages to Meetings, a book of epistles to Quaker meetings and gatherings “written originally out of a motion of love and with the intent that they might help some readers on their path towards the more abundant life that Christ promises and makes possible.”

The book is a wonderful source of spiritual nurture, for both readers and their meetings. Parts of this book spoke to me so deeply that I want to share them more widely here. I’m going to pass on more from this book in future posts.

For instance, in letter number four, titled: “As we reflect on our meetings’ spiritual condition,” Brian writes about “Ministry for and to different conditions” in ways I found very useful as I work with my own meeting to bring my ministries into the life of the meeting. The entire letter, and especially the last paragraph, are an appeal to our meetings to be more proactive in our nurture of ministry, which resonates with my own calling to have more “fire in the Spirit” in the nurture of ministry in our meetings.

I quote Brian in full (page 16–18):

The ministry of the meeting, which includes the words spoken and the silent ministry, and the words or deeds of service or prayer with individuals or groups at other times, is rooted in a listening, loving focus on the actual people gathered and on the One in whom they are gathered.

As you consider the meeting’s condition this year, Friends, listen for the conditions within the community in compassion and honesty. Three conditions that have come particucarly to mind in my exercise are these: the “young” members, of any age, who are new to Friends; the “established”; and the “well-grown in the truth.” Each of these condition has characteristics that may require particular kinds of service to help them forward, and it is good sometimes for a meeting to reflect on whether the ministry is offering what it can under God’s guidance.

In the “young,” that  is, those new to Friends, there may be exploration, enthusiasm, receptivity, and a need and desire to learn the foundations of the Quaker path. They need guidance, but not only instruction. They have come to you in curiosity, perhaps, but under that is a restlessness or inquiry, and it is through the witness of your acts and life joined with words of explanation and welcome that they will be helped to see that among you they can find a living path. Inquirers need to feel our humility, but also where we are touched with fire and the Holy Spirit.

In “established Friends,” there is a growth of discipline and order, a maturing exploration of and use of gifts, and a habit of bearing responsibility for the life and support of the meeting. But in this period, there can be an engagement with contradictions and continued mysteries in the understanding of Quakerism. Faith and discoveries that were nourishing and inspiring in the first days among Friends may feel stale or insufficient for the demands now encountered. New resources and opportunities are needed if such active Freinds are to rediscover their spiritual childhood—the place of wonder and gratitude, openness and receptivity. Fire and the Spirit!

Those well grown in the truth have a tested understanding of the value of the diverse paths people can follow as well as the dangers of a mere celebration of diversity. They have an understanding of the pirtfalls and dangers of life in the Spirit, for individuals and meetings, and a sympathy for questioning and doubt. Their expeirence has brought a reliance on the workings of the Lord in many situations, and they have learned to wait and listen; they have seen (or others have seen in them) a growth in tenderness, courage, freedom, and discipline in love and truth. At this stage, though, there are fresh challenges that come from habits long established, the same problems and challenges returning over and over. They can read the indicators of the meeting’s long-term good or ill health and stability, its growth and depth; caring deeply, they can yet feel taken for granted and that their own seeking and spiritual thirst is not seen.

Fire and the Spirit—the baptism is needed at every stage!

People in each of these stages of their spiritual life offer ministry rooted in the questions and findings of that condition, but each stage also has its temptations and problems. In each stage there are times of dryness, or misplaced complacency, of frustration, and of hope. Everyone needs to receive nurture and love, in meeting and out, if their gifts and strengths are to be confirmed and to grow. All need exhortation or inspiration, instruction, reasurance, consolation, gratitude, and challenge—accompaniment in the Spirit as individuals trying to walk in the Light.

Vocal Ministry: A Garden, a School of the Spirit

October 6, 2025 § 1 Comment

Vocal ministry is the signature form of ministry in the Quaker way. As such, it is the classroom and laboratory in the school of the Spirit for Quaker ministry of all kinds. In our practice of vocal ministry, we can learn and experiment with all of the spiritual elements that make up the faith and practice of Quaker ministry more generally.

Listening for the Voice. The spiritual foundation of ministry is listening for the Voice that is calling us into service, an expectant attention to a possible anointing by the Spirit within us for service. Something there is within us that can hear that call, that can see that light, that can feel that prompt as a seed sprouting, pushing aside the soil of our soul and unfurling into the light of consciousness.

Nurturing the plant. Once you feel that baptism, then the attention changes into a form of waiting to see how the plant grows, combined with however we water such emerging shoots with deep contemplation. We nurture it, give it the fertilizer of this new kind of attention, until it matures and perhaps a flower blooms, a message, or a mission, that is taking more definite form.

Expectant waiting. Once the shoot, now a plant, has produced a blossom, a possible message, attention shifts again. We remain attentive and open, trying to hold onto the opening but not obstructing its development. Will we see it pollenated? Will new thoughts and feelings enter our regard and enrich it, so that some fruit begins to form? Or will the ministry of others bring some truth to the body ahead of our own that settles us back into silence? Or perhaps just the mystery of the deep silence itself will bring the fruit to maturity. If so, eventually a beam of Light shines upon it with clarity, a wind of the Spirit shakes the branch, and it falls ripe into your hand.

Discerning the Spirit. But we are not done yet. Another form of attention is required. Has it truly been pollenated by God? Is this fruit the fruit of the Spirit or of ego, or of a mind engaged but without a true spiritual transmission? Is it just for my own nourishment, or has it been given to me to serve to the meeting? If so, then, we become clear and out to the diners at the messianic banquet it goes.

Serving faithfully. Now, more deep listening even while speaking is required. If it has been given for the meeting, do I keep my ego off the plate in its delivery? Is my ministry truly service and savory in itself, or have I over-seasoned it? And do I know when the plate has been cleared, and I can sit down, having fulfilled my service?

Eldering. Once I’ve sat down, how do I feel—deeply at peace or quite energized, not in the satisfaction of self, but in some transcending sense of relief or of satisfaction? How does my Guide, the spirit of the christ, of the anointing, feel about my service? This inner reflection is just as subtle and delicate as all the other forms of spiritual attention we’ve exercised, just as reliant on experiment and practice. But we are not alone. What does the meeting think of my service? Is our meeting paying attention, deeply listening not just to the message but also to the Seed from which it grew? Is our meeting passing on the faith and tools for listening spirituality and ways to enter the depths of our being and listen? Is the meeting looking for opportunities to nurture those who are being called into service?

All of these forms of attention are versions of our listening spirituality, ways to attune ourselves to the movement of the Spirit within us and among us, to hear its message for us, as individuals and as meetings. Do we have teachers in this classroom? Have we given our ministers the tools they need to find their own faith and practices, so that they may grow in their service? And is the soil of our meeting’s garden fertile and ready to receive the new seeds that our ministry brings to us?

Meetings and Ministry, Part 6: Some Queries

August 26, 2025 § Leave a comment

One of the things I like about the Friends Incubator for Public Ministry, which I posted about on July 27, is its focus on the relationship between the minister and her or his meeting.  In particular, both the minister and  her or his meeting participate in the fellowship program they are sponsoring.

As an aid for applicants to prepare for their interviews, the Incubator has put together a great set of queries.

I found them very well thought out and extremely useful in helping me reflect on my own ministries. I’ve listed them below, with omissions and revisions to make them more general in scope, more useful to ministers and whatever committee in their meeting has care of ministry (if there is one), and less specific to the Incubator’s needs in the fellowship discernment process. (A few days ago, they already had forty applicants for five fellowships.)

I offer these queries in the hope that others will find them useful, too, and that meetings will feel led to consider how they support their ministers:

Discernment & Leadings

  • What is your sense of leading or call?
  • How do you know when something is truly a spiritual leading? 
  • Are there specific ministries, concerns, or experiments that are newly unfolding for you?

Support & Accountability

  • Has your meeting helped to test or support your leading or call ? If so, how? If not, do you know why?
  • Who has offered you eldering or accompaniment in recent years? What has that looked like?
  • What kinds of support do you hope for in your meeting?
  • What is the spiritual and relational climate in your meeting right now?
  • How do dynamics like conflict, trauma, or trust (or lack of it) shape your ability to move forward in ministry—personally or communally?

Meetings and Ministry, Part 5: Transferring Travel Minutes and Ministry Support Groups

August 7, 2025 § 1 Comment

As I said in a previous post, I have a minute of travel for the fostering of the gathered meeting among Friends, originally adopted by Central Philadelphia Meeting (CPM), and a spiritual support group that is nominally under the care of CPM’s Gifts and Leadings Committee. When I transferred my membership to Princeton Meeting in New Jersey, it wasn’t clear to anybody what to do with the minute or the support group. Philadelphia Yearly Meeting’s Faith and Practice offers no help, so the two meetings have had to work it out on their own. Having just been through that process, I have some ideas about how to handle the transfer of minutes of travel and service and of care for the minister.

Review of discernment. Before writing a letter of transfer, I feel that the transferring member’s meeting should consider whether the Friend they are writing the letter for is still under the leading that originally led to the minute and whether she or he has been faithful in its service. If so, the meeting should recommend in its letter of transfer that the new meeting conduct some kind of discernment itself regarding the minute and any spiritual support group that the transferring member’s meeting has convened. 

The minute. Regarding the minute, the new meeting could do one of three things: 

  • adopt the minute as it is on the recommendation of the transferring meeting; 
  • invite the new member to meet with worship and ministry or some committee to determine next steps; or 
  • convene its own clearness committee for discernment of a leading, along the lines laid out in Patricia Loring’s Pendle Hill Pamphlet Spiritual Discernment, #305.

In my case, we followed the second option, which worked fine. I met with Princeton Meeting’s Care and Concerns Committee (its pastoral care committee), and they crafted a revised version of the minute and recommended it to the meeting, which then approved it. This process was simple and it worked well.

The spiritual support group. Regarding any spiritual support group or anchor committee that may have been formed by the transferring meeting to support the minister and her or his ministry, the new meeting’s actions would depend on circumstances. The basic principle should be this, though: that the support committee should at least have members from the minister’s new worshipping community and it should probably be under the new meeting’s care.

In my situation, because the members of my committee are from different meetings and regions and even continents, and because all of the members of my current support committee want to remain on the committee, and because we meet on Zoom, my current committee is staying in place. So we have asked Princeton Meeting to name at least two new members to the committee, so that my support and my support committee will have a direct relationship with my worshipping community. We have yet to work out whether Princeton Meeting will formally take the committee under its care, but as I said, I think that that would be rightly ordered.

However, if the support committee has been meeting in person, and/or some of its members don’t want to continue serving, then the new meeting and any committee members that do want to continue serving will have to decide whether to start meeting virtually. Or, if the new meeting feels that in-person meeting is important, it might want to convene its own all new committee. Ultimately, care of the ministry is now up to the new meeting.

Meetings and Ministry, Part 4: Reviewing Faith and Practice

August 7, 2025 § Leave a comment

Yearly meetings should review their books of Faith and Practice to ensure that they treat minutes of travel and service fully, including what to do with such minutes when a member transfers membership. The recommendations below are based on Philadelphia Yearly Meeting’s entry on minutes of travel and service, which is rather brief but it covers the essentials pretty well.

The F&P entry on minutes of travel should:

  • Process. Lay out the process for clearness regarding the leading—to whom a Friend with a leading should go and what the clearness for discerning a leading should be. Lay out the process for writing the minute, and for its approval.
  • Minute’s content. Provide guidelines for the content of the minute—nature, scope, and duration of the proposed service, affirmation of the meeting’s support, room for endorsements.
  • Support. Consider forming a spiritual support committee of some kind for the minister while pursuing their ministry.
  • Release. Recommend that the meeting consider ways to help release the minister from obstacles to their service, if there are any.
  • Companionship. Recommend traveling with an elder or companion, if possible.
  • Meeting endorsement. Recommend endorsement by the regional meeting and the yearly meeting if the travel will extend beyond the region or the yearly meeting.
  • Visitation endorsement. Recommend asking that the bodies being visited endorse the minute, on its back or on an attached page, giving the name of the body visited, its location, and the date of service, comments on the character and quality of the service, and a signature and date of signature by the person(s) presiding in the visited body.
  • Reporting. Provide guidelines for reporting back to the meeting, perhaps annually.
  • Laying down. Provide guidelines for discernment and the laying down of the minute with final reporting when the minister and the meeting are clear that the minister has been released from their leading by the Holy Spirit.
  • Transfer of membership. Provide guidelines for both the transferring meeting and a member’s new meeting regarding the transfer of the minute and of care for any spiritual support that the transferring meeting may have convened for the minister.

Meetings and Ministry, Part 3: Travel Minutes in the Digital Age

August 3, 2025 § 3 Comments

I have a minute of travel for the fostering of the gathered meeting among Friends, which was originally written by Central Philadelphia Meeting. But I have since then transferred my membership to Princeton Meeting in New Jersey. Both meetings are in Philadelphia Yearly Meeting. PhYM’s Faith and Practice is not clear about how to deal with the transfer of such a minute as part of a transfer of membership, so both meetings have had to work much of it out on their own. Princeton Meeting has just approved a new draft of the minute, so now that ministry is under Princeton’s care.

I want to post about the issues that transferring a minute raises later. Here I want to talk about how we handle minutes of travel and service in a time when many meetings don’t really know the faith and practice of Quaker ministry very well, when our books of discipline are not necessarily much help, and especially, when we often “travel” and serve virtually rather than in person.

Let’s start with the traditional practice using a hard copy of the minute.

Using a hard copy

Presenting the minute. I’m not sure how a minute of travel was presented to the meeting being visited in the elder days. Did the clerk of the minister’s meeting send it ahead of the visit, or did the minister bring it with them and present it themselves? Did they bring a letter from the clerk also, or was the minute sufficient in itself. I suspect the latter, but I hope some of my readers might know for sure.

Endorsing the minute. As I understand it, in the elder days the clerk or someone representing the body being visited endorsed the minute afterward on the back of the minute. This would include:

  • the name, location, and other relevant description of the body visited and the date of visitation, 
  • comments about how the ministry was received, and 
  • a signature with the date of signature. 

In the Quakerism class I took with Bill Taber at Pendle Hill, if I remember correctly, he said that endorsement often was something quite minimal, such as, “Friend Steven Davison visited X Meeting in Y city, Z state on A of B month C year. His ministry was found acceptable. Signed Weighty Quaker, A’ of B’ month, C’ year.” Assuming, of course, that the ministry was acceptable. If there was some perceived problem, then the endorser said whatever seemed appropriate. 

Using an electronic copy

Nowadays, however, we often “travel” to give our ministry virtually through Zoom or some other internet-based conferencing tool. I have done just this for an FGC program on the gathered meeting earlier this year and for a Pendle Hill program on the gathered meeting during the pandemic. Neither I nor the sponsors of either of those programs followed these formal steps, so the questions of how to present the minute and how to endorse it in this virtual situation didn’t come up. I did tell FGC about my minute, but neither one of us took the matter further. But I think we should have; I wasn’t paying good attention.

But if we had tried to follow tradition, how would I have presented a digiital minute and how would they have endorsed it? Should we have used a digital copy of the minute in the first place?

Hard copy or digital?

Mailing the hard copy back and forth would be a bit cumbersome but staying analog has its appeal. For one thing, the conventions of practice for this are more or less settled and pretty straightforward. But more important, endorsing a digital copy turns out to be awfully complicated. I’ve been experimenting with doing so with my own minute’s pdf file as a learning exercise, and whew—not easy. I’ve tried one thing after another before settling on something that is still cumbersome, but I hope it meets the need, since I suspect that some circumstances will require the use of a digital version of the minute.

Here are my thoughts.

Creating the minute. The minute’s original hard copy format will almost certainly be a printed Word file, but its ultimate format will be a pdf so that the minute can’t be overwritten by accident. Normally, the clerk of the meeting would sign the minute after printing it, but this complicates things: now, in order to create a pdf file that includes the signature, you have to scan it. You could just let the typed name of the clerk stand for the signature and just save the Word doc as a pdf. But that doesn’t solve the problem of how to endorse the pdf.

Preparing for endorsement. To solve that problem, I would add a couple of pages to the Word doc for the endorsements before you scan it, maybe with a heading at the top of each of these extra pages like “Endorsements”. Then scan it to create a multi-page pdf file.

So what do you call this digital file?

Filename. I think the filename needs four elements:

  1. the minister’s name;
  2. the minister’s meeting;
  3. a descriptive, like “minute of travel”; and
  4. the date it was approved. 

For example: “Steven Davison – Minute of Travel – Princeton Meeting – Approved 07-12-2025”.

Presenting the minute. Whatever the traditional practice was, I think that the clerk of the meeting should send the minute along with an accompanying letter on behalf of the meeting and the minister. I don’t necessarily think it would be inappropriate for the minister to do it. But I prefer the clerk sending the minute for a number of reasons: 

  • This gives more weight to the ministry; it reflects and confirms that the meeting is behind the ministry. 
  • It unburdens the minister and relieves her or him from some potential awkwardness in presenting one’s self.
  • It ensures that the meeting has a centralized record of all the doings around the ministry. At some point, the ministry will likely be laid down and/or the minister may no longer be around, and then all might be lost if she or he is the sole recorder of the minute’s travels.

I think the sender should bcc her or himself so that the sender has a copy of the email with the minute and accompanying letter or body of the email and they can store both in whatever virtual folder the meeting and/or the minister have created for such things. See the item on storage below.

Endorsement. Now—how do you endorse a pdf file of a travel minute? This is why you have to add those extra pages to the Word doc. Since most people will be using Adobe Reader to read the minute and Reader doesn’t let you write on a pdf file, the preparation for endorsement will have to take place on the Word file before the pdf is created. Here’s how I would provide for the endorsements:

In the accompanying letter, the sender asks the receiving clerk to do the following once the minister’s service is done:

  1. Print the multi-page pdf file of the minute;
  2. write by hand (legibly) the endorsement on the added page for endorsements, including the meeting or visited body and date of service, comments, signature and date of signature;
  3. re-scan the whole document, creating a new pdf file with the same filename; and
  4. return the rescanned pdf file to the the clerk of the minister’s meeting and /or the minister.

Process and storage. The final question is where do the Word file and pdf file live between visits? As I said above, I think the meeting itself should keep a record of all the travels of the minute, even if the minister is doing this also. These records should not be on a personal computer hard drive, but rather on a cloud drive, so that it’s not dependent on a member who may leave the meeting for some reason. The login information for this drive* should be shared between at least two people: the clerk of the meeting and the meeting’s treasurer, this latter because the meeting’s financial accounts presumably are also being kept in a central location that is independent of personnel changes. If the meeting has a physical filing system, I would create a file with this information to be stored in that filing cabinet, also. And maybe there are other people in the meeting to include, like the meeting’s recorder (the person responsible for the meeting’s membership statistics) and its secretary, if the meeting has these positions.

* I would keep all the meeting’s digital accounts in a central digital location: website hosting service login, its payment method and contract renewal settings; likewise for the same information for the Facebook account; and so on. I know of at least two meetings who lost their websites because the website’s management was in the hands of someone who either dropped the ball or left the meeting and the hosting service expired without anybody knowing

Meetings and Ministry, Part 2: My Story

July 28, 2025 § Leave a comment

A Leading Leads to Frustration, and to New Leading

In 1990, Buffalo Meeting in New York asked New York Yearly Meeting’s Friends in Unity with Nature Task Group to bring them an earthcare program on the twentieth anniversary of Earth Day. A f/Friend and I answered their call.

On Saturday night before the program on Sunday, I was sitting up praying over my notes for the following morning when an opening came to me that pushed its way in front of my preparations. It came out of nowhere—well, as it turns out, it came out of Spirit-where—and it would not go away. It was this: If Christ was the Word “through whom were all things were made and without whom nothing was made that was made,” as John 1:3 puts it, then destroying creation is re-crucifying Christ.

Now this was what Friends in the elder days called a cross to the will: my will and my intentions and expectations were being crucified. Because I was in those days actively hostile to Christ, Christianity, and the Bible.

But I had been raised in a pretty pious and active evangelical Lutheran family and I knew the Bible pretty well. And the more I thought about it, the more important this new idea seemed, and the more it ramified—the more I remembered and discovered that I could say to Buffalo Meeting. But I did not want to say it. And I was pretty sure that Buffalo Meeting wouldn’t want to hear it.

But the Holy Spirit had seized me by the scruff of the neck and would not let me go. I had to scrap my original notes and go with this crazy new thing. So I gave Buffalo Meeting a little Bible-based sermon and, as I remember it, they did in fact give it a rather cool reception.

It was weird. Or wyrd, in the Old Norse sense of the origins of the word, a situation that was so important the gods were involved. God was involved. And it didn’t stop there.

Over the next few weeks, the original opening expanded and ramified and it dug in. Eventually, I felt I was called to write a book of Bible-based earth stewardship theology—another cross to the will. I did not want to do this. First of all, I knew it meant probably years of research; I didn’t know nearly enough. I had read none of the earth stewardship theology that had been written up to that time, and I didn’t know the Bible well enough to treat it properly. But more importantly, I still felt hostile to Christianity and the Bible. 

So I brought my leading to my meeting. I asked for an oversight committee. I knew that my prejudices threatened to thwart or distort my faithfulness and I wanted my meeting to help me stay faithful.

In my first meeting with ministry and counsel, they did not understand what I was asking for, even though some weighty and seasoned Friends served on that committee. I went away frustrated. But I still felt it was important to get some support. So I went back to them. This time, some of them understood just enough to actually misunderstand in a new way. 

“We can’t tell you what to think,” they said. I didn’t want them to tell me what to think, I wanted them to tell me if I was going off the rails. “That’s for your editor to tell you,” they said. That would be way too late, I said. In the end, they said no again.

I was left to my own discernment and discipline. I hustled some financial support and went to Pendle Hill for two terms in 1991 to begin research on the book. There, I was mentored by Bill Taber and Doug Gwyn, who taught Quakerism and the Bible respectively. My time with them and at Pendle Hill confirmed my calling and gave me the support I needed. I reclaimed the love of the Bible I had had as a teenager. I stopped being Christ and Christianity’s adversary. And the course work with Doug and Bill deepened my knowledge of and commitment to the faith and practice of Quaker ministry. The experience deepened my love for and commitment to the Quaker way. It changed my life.

And: the leading to write that book and the frustrating experience I had with my meeting led to two new leadings, both of which I still carry as ministries. The first was—is—to foster in our meetings the recovery of our traditions regarding ministry, so that others with leadings would not be left bereft, as I had been. The second was a sustained and intensive study of, the Bible, such that I have for years now moderated a weekly online Bible study and written another (unpublished) book on the gospel of Jesus, which grew out of the things I learned writing the first one; and I have two more in my head and heart.

Meetings and Ministry, Part 1 : Introduction

July 28, 2025 § Leave a comment

I’m starting a new series of posts that looks at how our meetings recognize gifts in ministry, how we help emerging ministers discern their calling, and how we support their ministries.

I’ve been away from this blog more or less for quite a while, but I think I’m back. I have been paying attention to publishing my poetry and more recently, I’ve been working on a couple of submissions to Pendle Hill. One of these is on the meeting’s role in supporting vocal ministry. At the same time, while thinking and praying and writing in a deep and sustained way about vocal ministry for many months, my own ministries are in an exciting and exercising period of engagement and transition.

In the middle of all this, I became aware of the Friends Incubator for Public Ministry, which I mentioned in my last post, and I participated in the development of “The Public Friends Recording Process,” which the Incubator’s convener Windy Cooler shepherded

Back in 1992, I had been part of a three-person team that updated New York Yearly Meeting’s process for recording gifts in ministry and soon after that, I served on the first clearness committee convened under the new guidelines to consider the recording of a Friend’s gifts. We did recommend recording to the Yearly Meeting and they approved it. So I have been carrying a concern for the recognition, discernment, and support of gifts in ministry for a long time.

All this focus and activity around our meetings and their support of our ministers and their ministries has reactivated my own call to a ministry focused on fostering greater attention in our meetings on these concerns. It has produced new openings that I want to share with you my readers and raised questions that I hope my readers will be led to answer, here in this blog, but also in your own meetings.

Much of this exploration will be personal, as many of these issues are front and center for me and my meeting right now. But some of it will be about our tradition, our faith and practice, our history and our experience.

In the next post, I want to start with the story of my own first call to ministry and how it has led to this moment.

Where Am I?

You are currently browsing the Quaker ministry category at Through the Flaming Sword.