July 26, 2017 § 8 Comments
Last Sunday a Friend visited our meeting from another nearby meeting and, in our “joys and sorrows” time, expressed puzzlement and hurt over the fact that she had come to us some time ago with a deeply held witness concern and a minute from her meeting and nobody showed up for a program she had gone to considerable length to organize with outside speakers. I learned from speaking to her later that the experience had cast a shadow over her ministry and now, in addition to the sense of hurtful rejection of her ministry she struggled with spiritual confusion about the nature and future of her calling.
I have seen this happen before. A Friend who carries a witness concern with deep commitment and passion has trouble getting other Friends to pay attention. Often, it’s the lack of interest in one’s own meeting that hurts the most, especially when your desire, or even your expectation, is that the whole meeting will take up the concern collectively.
Meanwhile non-Quakers seem more receptive. Often such a Friend finds support only among the members of whatever secular movement has organized around the concern, but those folks do not appreciate the spiritual roots of your concern or its religious expression.
We can’t expect our meetings to collectively take up our concerns, witness or otherwise. This takes time, energy, and resources both human and sometimes financial, and our meetings are usually short on all three, or four. Taking up as a collective body the deeply held concerns of all those in the meeting who have them would lead to exhaustion and collapse.
Moreover, we come to meeting with different religious temperaments and for different things. As a survey by Britain Yearly Meeting of who had come to them through convincement has shown, we break down into three basic groups, broadly categorized: activists, mystics, and, in BrYM’s terminology, refugees. I would call this latter group communitarians, people who seek religious community; not all of these Friends are refugees from some other tradition, but they share a hunger for community and find fulfillment in fellowship and service to that community.
My point is that the communitarians and the mystics are not temperamentally inclined to respond to an appeal to activism. Friends in both groups are inclined to acknowledge the importance of a given witness concern, but aren’t likely to embrace it with passion, or maybe, even to go out of their way to attend a program.
I ran into this from the other end just a few weeks ago when I unknowingly set up a Bible study on the Politics of Passion Week at the same time that someone else was leading a session on racism, a concern which our meeting has taken up collectively. Four Friends showed up at my session, instead of the 15 or so who had been coming to past Bible study sessions, and those four felt quite torn. I didn’t blame them. I would never have scheduled my Bible study opposite that session if I had known. We often feel torn by competing goods like this.
However, while we can’t expect our meetings to whole-heartedly embrace our concerns collectively, we should be able to expect them to give us the discernment and support we need to be faithful to our call. This visiting Friend had a minute of service from her meeting but apparently no other support.
Too often writing a minute of service for someone with a leading is as far as a meeting goes. New York Yearly Meeting, for instance, routinely endorses minutes of service at its sessions—and I do mean routinely. The body usually gets some sense of the ministry from the reading of the minute itself, when that occurs. But there almost never is any follow-through—no background, no report from the Friend and/or her or his accompanying elders or support committee, if there are any. It’s all very pro forma, as though the yearly meeting has no other responsibility for the individual ministries it supports.
The Friend who visited my meeting obviously needs a support committee and also a clearness committee to help her sort out where she is with her call. She doesn’t have either. Did she ever have a clearness committee for discernment of her leading? If she did, then at least the Friends on her clearness committee would know what her leading means to her and maybe they could provide support. Having a support committee spreads this intimate familiarity with the Friend and her or his concern even farther into the meeting. This helps to ameliorate the feeling of isolation, at the very least.
But many meetings do not really know the faith and practice of traditional Quaker ministry. All they know how to do is write a minute, and that often with a rather shallow understanding—or maybe they don’t. They often don’t know how to conduct a clearness committee for discernment. They may not know about the resources available for guidance in creating support committees for Friends with leadings.
My meeting has a committee dedicated to this work, but mine is the only meeting I have ever heard of that has such a settled and seasoned infrastructure for the nurture of Quaker ministry. Meanwhile, this is the very heart of Quaker spirituality—as individuals, to listen for and to answer God’s call to service, and as meetings, to support the ministries that the Holy Spirit has raised up.
October 18, 2013 § 12 Comments
Many Friends in the Liberal tradition oppose the practice of “recording ministers”. I support it.
Or rather, I feel that it is extremely important that meetings do something to proactively recognize, name, and nurture the spiritual gifts of our members and attenders. This is one of the things we are here for, to nurture each other’s lives in the Spirit. This is one of the key responsibilities of a Quaker meeting. We don’t have to record people as ministers, but we should be doing something.
I got to thinking about this because of a post by Ashley W (I think the W is for Wilcox) about being a recorded Quaker minister student in a Methodist seminary. I clicked on the label “Recorded” for that post and found that she has blogged quite a lot about her experience as a recorded minister—really good stuff. I highly recommend reading her posts on recording, especially if you don’t understand or agree with the practice.
I published a piece myself on this topic in the online edition of the November 2012 issue of Spark, the newsletter of New York Yearly Meeting. You can click here to read my “On Recording Gifts in Ministry.” The issue’s theme of Recognizing Gifts in Ministry was part of an effort of the Yearly Meeting to reconsider the practice in light of resistance from some in the Yearly Meeting to its continuance. The Yearly Meeting was not able to come to unity on laying the practice down, and so the practice stands. Thankfully, to my mind, as you will see if you read my article.
New York Yearly Meeting has a pamphlet offering guidelines for recording in the Yearly Meeting, available here: “Recording Gifts in Ministry”.
What do you think? What has been your experience?
January 25, 2013 § 8 Comments
A couple of months ago I learned of an idea that I believe is a breakthrough of continuing revelation on a par with the clearness committee. It’s a proposal by Friends Vonn New of Bulls Head-Oswego Meeting in New York Yearly Meeting and Viv Hawkins of Central Philadelphia Monthly Meeting for funding Quaker ministry through a crowd-sourcing platform modeled on Kickstarter.
Kickstarter is a funding platform for creative projects in which creatives publish what amounts to a grant proposal for their project and visitors to the website then pledge whatever support they want. If the project reaches the funding goal set by its creator, then the donors’ credit cards are charged and the creator is off and running.
Vonn and Viv’s idea (I call it QuakeStarter) is to do the same for Quaker ministers. Someone led by the Spirit into some form of service describes on the website what they want to do, documents the discernment they have received so far, and declares the amount and kind of support they need to be faithful to their leading. Friends (and others) can then go to the website and pledge support for the ministry. If the minister’s request for pledges reaches its goal, then the cards get charged and the service is secured.
When this idea takes off, we will undoubtedly discover unexpected issues and see unintended consequences, as is always the case with Quaker ministry. But won’t that be an adventure!
When I learned about this idea, I was in the process of editing an issue of Spark, New York Yearly Meeting’s newsletter, with the theme of Cultivating Gifts in Ministry. I invited them to write an article for Spark and they did. Click here to read “Ministry & Money: A Proposal” on the NYYM website to get a better idea of their goals and rationale.
They dedicate much of the article to rationale—why such a tool is needed. It boils down to the fact that important ministry is languishing because the ministers can’t afford to pursue it. Most of the ministers they mention are young adults. One hears a lot these days about how important it is to encourage young adult Friends, while many of our institutions are pulling back on the funding that supports this sort of work. Viv and Vonn’s idea is a creative way to do something that we all agree is important independently of the failing resources of our established institutions.
Catch-22: Viv and Vonn need support themselves to get this project off the ground. Vonn is a web developer, so they have what it takes to pull it off. They end their article with this appeal, which I wholeheartedly support:
Vonn New and Viv Hawkins seek others who are interested in this project, whether that be Friends with ministries under the care of a meeting seeking support, individuals or faith communities seeking the services of a ministry, people seeking to provide support to ministries, Friends with expertise in funding and governance, or funders for this particular project. Please contact us at email@example.com or firstname.lastname@example.org.
I hope my readers will consider spreading the word about this idea and about offering some support of their own.