New Pendle Hill Pamphlet
June 5, 2026 § Leave a comment
Pendle Hill has just released my new pamphlet Nurturing Vocal Ministry: Toward a Vital Culture of Eldership.
In this essay, I explore ways to deepen our meetings’ vocal ministry, to support our ministers, and foster deeper worship and the gathered meeting through what I call a vital culture of eldership. By this I mean the faith and practices, the attitudes and agreements through which we nurture the spiritual lives of our members and attenders.
I worry that since we laid down the practice of recording ministers and elders in many of our yearly meetings, and even in those that still retain the practice, we’ve stopped paying proactive attention to vocal ministry and stopped offering support to emerging ministers. I lay out some reasons for why nurturing vocal ministry more attentively is so important to our spiritual lives, as worshippers, as ministers, and as meetings.
I discuss some ways that our meetings and our worship and ministry committees could do more to nurture Spirit-led ministry and deepen the worship. I answer some of the hesitations that Friends have regarding a more attentive culture of eldership and lay out the many benefits to both our meetings and our members of such a culture.
I point out that we are already there when it comes to nurturing other kinds of ministry, especially witness ministry—we are more likely to recognize when someone is called to service, we treat their leading as an essential aspect of Quaker faith, and we are much more likely to know how to support them in practice.
Meanwhile, however, vocal ministry is the signature form of ministry in the Quaker way. Why would we not support spoken ministry in worship with the same focus and care that we give to other forms of ministry, especially since virtually all forms of Quaker ministry involve Spirit-led spoken word, anyway?
For vocal ministry in worship is the classroom and laboratory of the school of the Spirit. Through spoken ministry in worship we can learn to listen for the call to service, discern what that service is and whether it is of God, and learn how to be faithful while we serve.
And I explore the role that faith plays in our vocal ministry. By what “Spirit” am I being led when I rise to speak?
My answer is that I am led by the spirit of the christ, little “c”, the Spirit that anointed Jesus as the Christ for his ministries of leading, healing, forgiving, and teaching—his vocal ministry; that anointed his first followers for vocal ministry at the Pentecost; that anointed George Fox when he convinced the Seekers on Firbank Fell in 1652 and jump-started the Quaker movement, and that anointed them all in that moment in a second Pentecost.
That same anointing/christing Spirit (for the Greek word christos means anointed) that has been anointing Quaker ministers ever since, including those who will rise to speak this coming First Day in our own meetings—in theory. Or so I am suggesting.
What can we do to nurture this essential blessing of Quaker worship and the Quaker way? This pamphlet tries to answer that question.
The Unifying Course of the Spirit
April 25, 2026 § 3 Comments
In meeting for worship today (February 15, 2026) I had an opening about what I’ll call “the unifying vector of the Spirit,” a thread or path that passes through and unites four essentials of Quaker faith in its course.
These four essentials of the Quaker way are: 1) the Light Within, in which we can commune directly with God without any mediators; 2) the gathered meeting, in which the worshipping community can commune directly with God; 3) continuing revelation, in which the Spirit is always active and productive, within us and among us; and 4) living our lives as testimony and sacrament. (By God I mean the Mystery Reality behind our religious experience, whatever our experience is.)
So this is a meditation in imagery on a dynamic figure of the movement of the Spirit conceived as a kind of vector. By vector I mean something that has magnitude and direction, as in Euclidean geometry, represented by an arrow, used here as a metaphor. Think of it as a beam of light with intensity (weight) and direction (truth), sometimes refracting into new directions as it passes from one “medium” into another.
The point source for the “vector” of Light is God, the Spirit, however we experience and name the transcendental Mystery Reality that brings animation, identity, meaning, guidance, and transformation into our lives, which our “souls” can touch somehow.
The essential opening of the Quaker way is that each of us can commune with God directly, without any mediating persons, rituals, substances, or texts. This immediate relationship with the Spirit arises from the Light Within us, the indwelling presence of the Spirit within us. So the Spirit’s first motion is its animating presence within us.
Vocal ministry. And sometimes this focus of Spirit takes on “material” substance during worship in vocal ministry. Some opening takes shape in one of the worshippers, some truth. It coalesces, gains definition and clarity and a kind of solidity, becoming a seed, as it were, until it precipitates out from the swirling soup of collective mystical Life into Truth, into a message, into continuing revelation. Now the vector has emerged from the medium into which it was seeded in a worshipper onto the body’s surface, buoyed up and embraced by the collective.
The gathered meeting. Now, just as each individual can commune with God directly, so also the worshipping community can commune directly with the Divine, as a community, collectively. We call this the gathered meeting. In worship, the vector moves through us inwardly in our prayer, in our intention, in our attention in worship on God, on Love, on Truth, on the Good, on Mystery, on the Sublime, on Christ, on Spirit—on whatever our individual attention and yearning in worship has as its focus.
And sometimes this focus of Spirit in motion by individual worshippers takes on collective metaphysical substance somehow. It may be because some vocal ministry has planted a seed, and perhaps subsequent ministry has joined with earlier ministry to add weight/light and direction/truth to that seed. Or it may be all in the transcendental realm, working just with our inward prayer and attention and intention, rather than with some vocal ministry.
However, the motion takes place, the individual “vectors” so intermesh that they coalesce. They become a single spiritually viscous medium, and this “medium” begins to move, it gains direction: it curls in upon its unified collective center, the Presence in the midst, as a cycling psychic matrix, like a spiritual hurricane forming around a divine eye, a vortex of gathering Presence in which some or all of the worshippers find themselves in a dynamic unified identity, sharing meaning and guidance and transformation as a corporate spiritual body, the body of the Christ, of the Spirit’s anointing (for the Greek christos means “anointed”). The individual vectors within each of us and from each of us retain their reality and their roots within us, still the same Spirit that comes from that mysterious Source and animates us as individuals, but now augmented and extended, shared and transfigured, a holy communion connecting us to each other and to the Presence in our midst.
Fruits of the Spirit. But the Spirit vector may still be in motion yet. The seed may sprout and aim for the Light. It may leaf out, mature, and blossom. It may bear fruit, as a leading, a call to God’s service in some form, carried out into the world by one or more of the worshippers to bring some meaning, guidance, nurture, or transformation into the world, with a new intensity of the Light of Truth and a new direction of Divine Love in motion.
The Hope of Our Worship
November 30, 2025 § 1 Comment
What do we hope for when we gather in our expectant silence?
Fellowship in the spirit, to know each other in that which is transcendental.
Some peace, a little respite from the troubles of the world.
Inner renewal, refreshment of spirit that we can take with us when we go back into the world.
Communion with a Spirit of Love and Truth, a Teacher and Guide who can lead us as we walk in the world.
And a deeper holy communion with a Presence in the midst, a Mystery Reality that gathers us into unity and love and gratitude.
I am the vine
November 9, 2025 § 1 Comment
A meditation in meeting for worship this morning. An “Afterthought”, I guess, though I did not share it.
In the gospel of John, Jesus says, “I am the vine, you are the branches.” (John 15:5) A passage the weekly Bible study that I moderate has been exploring.
When I try to feel inside myself this intimacy with the Spirit of Love and Life, it sometimes feels forced. When I try to feel the Sap of Life flowing into me from some holy Source beyond myself, or even within myself, when I try to open to its action within me, flowing through me to bring forth fruit in the world through my words and actions, I often feel like I’m trying to fake it until I make it.
But every once in a while, this faith and practice of inward attunement and at-one-ment with divine love and life does bear fruit, and its promise is fulfilled. I do feel divine love and life pouring through my spiritual veins, and I am alive with love and joy and gratitude.
Then my faith is renewed and my practice is strengthened in happy expectation.
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?
Worship in Spirit and Truth
October 3, 2025 § 2 Comments
In the weekly Bible study that I moderate (Thursdays, 3:30, via Zoom), we’ve been looking at the wonderful story of Jesus and the Samaritan woman at the well in John chapter four. It includes a passage that is one of the scriptural foundations for worship in the manner of Friends, John 4:23–24, and, as very often happens, our exploration brought to me some openings. Here is that passage:
The hour is coming, and is now here, when the true worshippers will worship the Father in spirit and truth, for the Father seeks such as these to worship him. God is spirit, and those who worship him must worship in spirit and truth.
The structure of this saying suggests to me an identity or deep correspondence between spirit and truth. And I think a key to that relationship can be found in the word for truth in Greek, and also in another passage in John, John 14:15–17.
“Truth” in New Testament Greek is aletheia, in which the “a-“ is a prefix which we might render in English as “un-“. Lanthano, the Greek root word for aletheia means to hide. So “truth” is an un-covering, a revealing. Truth is revelation. A revelation of the Spirit of Truth, our Advocate, as in John 14:15–17:
If you love me, you will keep my commandments. And I will ask the Father, and he will give you another Advocate, to be with you forever. This is the Spirit of Truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, because he abides with you, and he will be in you [or among you].
So to “worship in spirit and truth” is to worship in the Spirit-Advocate whom God sends to us for revelation—continuing revelation, because that spirit is “forever”. The vehicle for revelation in our worship is our vocal ministry. So true worship is manifest in truly Spirit-led ministry.
This Spirit of Revelation is within us, and it is among us. It arises from within us as love, as vocal ministry, and as our presence in worship. It arises among us as it brings us into the Presence in our midst in worship that is gathered and covered by the Spirit. True worship is the gathered meeting.
To “worship in spirit and truth” is also to follow Jesus’s commandments, and “This is my commandment, that you love one another as I have loved you.” (John 15:12) So true fellowship in the Spirit is also a form of worship. It is worship in action, worship that continues after we have left the meeting room at close of formal worship, a continuing revealing of divine love.
The Goal of Quaker Meeting
July 9, 2025 § Leave a comment
I’ve just read Building the Life of the Meeting, the Annual Michener Lecture for 1994 presented to Southeastern Yearly Meeting by William and Fran Taber, published as a pamphlet and available from SEYM. In it (page 11), Fran Taber defines “the goal of Quaker meeting” this way:
“to open each participant to the ongoing work of God, which is to renew within me the image of the Divine in which I was created; to draw all present into a sense of unity in which the living presence of the Holy Spirit is enjoyed together; and to lead us individually and corporately into faithfully carrying out the varied ministries and service to which we are called.”
I could paraphrase it thusly: the goal of worship is inward spiritual transformation, gathering in the Spirit (the gathered meeting), and the activation and support of ministry. This seems both succinct and thorough to me, and inspired truth.
Thank you, Fran. I remember you with warmth and deep gratitude.
A Prayer
March 9, 2025 § 2 Comments
I have found myself speaking quite often in meeting lately. Maybe it’s because I’m working on a submission on vocal ministry to Pendle Hill Pamphlets, so vocal ministry is not just on my mind, but really in my mind. It’s been making me nervous, speaking often like this, more consistently than I every have in the past—three times in four weeks, maybe four times in six weeks. Oy.
Furthermore, I’m relatively new to the meeting, so I’m worried about how it looks to have this newcomer loading up an early morning worship that not infrequently goes silent the whole hour, as it did this morning.
All these concerns are beside the point, of course. The only thing that really matters is whether I’ve been called. But this new trend has me worried about that, too. Am I really called to speak this consistently?
So I went to meeting this morning set on resisting, and so I did. And that resistance had me literally quaking for the last ten minutes. This was made both easier and more difficult, paradoxically, because the message was a prayer. I have only brought vocal prayer to meeting three times in 38 years, and one of them was an extremely harrowing experience. But I held on to my resolve and did not speak. Was I unfaithful? In the end, it felt okay, but . . . I relieved the pressure by sharing the prayer in “afterthoughts”, so I got it out after all.
I’ve always been uncomfortable with afterthoughts and I think it’s possible that I have not offered one afterthought in all my time as a Friend. I suspect, with no clear evidence, that afterthoughts have some kind of feedback effect on the vocal ministry—but what effect? Does it protect the worship from shallow ministry or lower the bar? I’ve been in meetings that have them and meetings that don’t, and I still can’t tell. But my instincts tell me that afterthoughts must have some kind of effect on the worship that precedes them.
Well, anyway, here is that prayer:
Our Father, who art in the mystery of transcendence;
Our Mother, who art in the earth in her immanence;
Our Holy Spirit, which art in each of us a holy presence;
hallow our hearts and minds to your guidance.
Please help us to bring divine love into the world.
Please give all of us who are in need the necessities of the day.
Please help us to treat others as we want to be treated.
Please help us to resist the temptation to do wrong,
and to have the wisdom and strength to do what is right.
And thank you, thank you, thank you.
Spiritwind Hurricane
May 28, 2024 § 1 Comment
A Metaphor for the Gathered Meeting
The gathered meeting is like a hurricane of peace that has formed as a swirling pattern of astral spirit-breath-wind that has gathered over the sea of Light around the eye of our deepening silence. Okay, maybe “hurricane of peace” is an oxymoron. But let’s ride the paradox a little further.
Hurricanes form when an area of low pressure moves across warm ocean water. Air moves into the partial vacuum of the low pressure zone, picks up warm air full of moisture from the ocean, and rises; this draws in more air behind it, catching up more moisture. The air rises and cools, the water vapor precipitates forming clouds and then thunderstorms form, releasing even more heat into the storm through the condensation. And ultimately, a hurricane is on the move.
I cannot help but think of Genesis 1:2: “And the spirit of God moved upon the face of the waters.” But this should read “the spirit-breath-wind of God” because the words for all three are the same in both Hebrew and Greek.
Think of the “waters” as George Fox’s ocean of light, as a medium for the gathered meeting. We can think of the “low pressure zone” of the meeting in worship as what early Friends called the silence of all flesh, the deepening and centering of the worshipping community. Into that spiritual opening rise the prayers and spiritual yearnings of the worshippers, spiritual vapors drawn from the ocean of light by prayer and meditation, by love, attention, and desire. The updraft draws up with it the love, attention, and desires of other worshippers.
Some of this uplifting might ride on Spirit-led vocal ministry.
All of this spiritual energy is rising toward “heaven,” toward the undefinable and indescribable “space” in which spirit dwells. And then, at some point, something precipitates out, perhaps, especially in meetings for business, from some vocal ministry. Of, if not, then from some collective still small voice, some transcendent small signal among the worshippers.
And the spirit-hurricane of peace has formed, its swirling curls of spiritual energy gathering the meeting into a vortex of unity, presence, and joy, with the well of living water (John 4:10) in its eye.
Worship as Worth-Shaping
February 4, 2023 § 6 Comments
worship, from Old English weorth worthy, worth, and scieppan to shape.
Etymologically, at its root, worshipping is worth-shaping. It is giving shape to that which we deem of extraordinary, or even of ultimate, value.
What is it we Quakers value? And how do we give it shape with our worship? Let’s start with the latter question first. And here I am speaking of silent waiting worship.
The silence and the waiting. These would seem to be rather passive ways to give shape to something of value. But they are not.
They are open doors, through which we actively invite the spirit of the christ* to enter. And we do not just hang a sign above the door saying “Welcome!”. We call out, from our hearts, with our prayers, in our expectant attention: “Please! Come!”
Like the bridesmaids, our lamps are lit and we wait with full attention; we actively keep watch (Matthew 25:1–13). The silence allows us to hear when the bridegroom approaches. And when the Holy Spirit knocks on our door, as we expect it will, we usher the Presence in, and together we sup (Revelation 2:30).
This banquet is of ultimate worth. This communion with the spirit of anointing is our treasure.
Like Mary, we sit at the Spirit’s feet, listening for its revelation, its healing and forgiveness, its strengthening and encouragement, its peace and renewal, its inspiration and guidance.
And like Martha, we serve, like waiters at the banquet. We are ready to pour out the living water, to offer the fruits of the spirit, in vocal ministry or vocal prayer, in silent holding in the Light and in prayers spoken inwardly.
We do not give this visitation and this revelation shape so much as we look and listen for the spirit-shape in which it has been given to us. We settle into the presence, exulting in the joy it brings. We pass on the revelation, in our vocal ministry, in our leadings to service, in our lives lived according to its guidance, accepting that our handling of it will alter its form but seeking also to be faithful to its Truth.
And thus we ultimately give shape to the spirit-worth when we walk through William Taber’s fourth door into worship, with how we live our lives, with the love and the integrity and the service that we bring into the world from that hour on first day. And that makes the rest of the week our worship, as well.
* Christos, in New Testament Greek, means anoint, as with oil. For me, the spirit of the christ is the spirit that anointed Jesus—that christed him—at the beginning of his ministry, as recounted in Luke 4:18: “The spirit of the Lord is upon me; he has anointed me [christed me] to proclaim good news to the poor.”
Through the Flaming Sword 