Companions Along the Way

Spiritual Formation Within the Quaker Tradition

A Resource for Adult Religious Education

Edited by Florence Ruth Kline with Marty Grundy

Workshops Part I: Teaching and OrganizingAdult Religious Education Programs in the Monthly Meeting

Philadelphia Yearly Meeting of the Religious Society of Friends Fifteenth and Cherry Streets Philadelphia, Pennsylvania 19102-1479 The publication of this book was made possible by grants from the Philadelphia Yearly Meeting Publications Granting Group, the Shoemaker Fund, and Friends General Conference.

We want to express our appreciation to Patricia Loring for permission to reprint excerpts from her book, Listening Spirituality, vol. 1, Personal Spiritual Practices Among Friends, to the Family Relations Concerns Group of Philadelphia Yearly Meeting for permission to reprint its Pastoral Care Newsletter and to Philadelphia Yearly Meeting for permission to reprint excerpts from The Journal o f George Fox.

Please contact the following for permission to order or reprint their material: PYM Family Relations Concerns Group for its Pastoral Care Newsletter Renee-Noelle Felice for her workshop (copyright Renee-Noelle Felice)

All the other material in this publication may be reprinted without permission. We ask that you acknowledge the authors and not charge for the material.

A cataloging-in-publication record is available from the Library of Congress.

Copyright © 2000 by Philadelphia Yearly Meeting

Alison Anderson, Copy Editor Bruce McNeel, Layout and Cover Design Loma Kent, Cover Illustration J-A \ s Friends our way is to companion one another humbly, joyfully, and gratefully. We lived fully into this at the Companions Along the Way con­ ference; seasoned Friends felt privileged to be given the opportunity to pass on what they knew and those who received their teachings did so in the same spirit. There was the sense that we are making our spiritual journeys together and that ultimately we will all arrive at the same place. This kind of companioning hap­ pens when we, in turn, are companioned by God. The more that we are present to this Divine Companion, the more we are present to one another. It is in this spirit that this book is dedicated.

Dedicated to those Friends who teach Quakerism by the conduct of their lives Part I:

Teaching and Organizing Adult Religious Education Programs in the Monthly Meeting Allen Oliver

This workshop by Allen Oliver is a “pep talk” for small meetings. He speaks to those underlying attitudes and assumptions (“‘flaws and fears”) that can lead to defeat in planning an adult religious education program if they are not addressed and understood. An example of such an attitude is “We are just too small to do anything worthwhile. ” A section on the demographics of the liberal meeting provides valuable insights for developing and sustaining your adult religious education program and is applicable to the larger meeting as well. Sections on faith development and spiritual preparation for the teacher further enrich this workshop. Allen Oliver is a member of Louisville Monthly Meeting, where he is active on Ministry and Oversight. He is the Clerk of East Hill Worship Group, Presiding Clerk of Miami Quarterly Meeting and on the Executive Committee of Ohio Valley Yearly Meeting. Allen is currently a member of the American Friends Service Committee Board of Directors, the FGC Central Committee, and the FCNL General Board and has served Friends General Conference as Nurture Coordinator. A psychotherapist in private practice, Allen lives with his partner, Cynthia Welch, on the bluffs of the Ohio River. He has two daughters, one son-in-law, and two grand­ children, all of whom he loves very much. Allen Oliver can be contacted at 270-422-3047 and [email protected].

It isn’t easy to be a Quaker. There's so much to learn The lives of many are enhanced as a result. about how to do things, and there are usually so few of This article does not offer specific lessons or us in any one place. We seldom know the comfort o f all- even a curriculum of study. Rather, it offers some around community support, and we seldom feel we guidance on how to approach the development of a have done all we could. Yet again and again, we stub­ custom curriculum and tailored lessons. It is a primer bornly choose to devote time and energy to our small on planning. This direction was chosen for several minority, our fragile little meetings and worship reasons: the great diversity among Friends, the inde­ groups. (Marty Walton, The Blessed Community) pendent nature of most Quakers, the variety of needs in the different meetings, and a basic article of faith - Quakers think for themselves. JB "®:v : 8*®.

Designing and implementing a religious education Flaws I program for the small meeting is perhaps the most dif­ ficult task in modern Quakerism. Teaching in the Because the task is so difficult, meetings sometimes do small meeting is a complicated matter. It calls for not undertake to have a religious education program. much clarity and wisdom, coupled with an under­ Smallness is discouraging. What could be seen as inti­ standing of the essentials of the Quaker approach to a mate is considered inferior, and planning is sacrificed. life of faith and the particular needs of the meeting Educationally, this is suicidal behavior. Planning is at members, most of whom have little or no knowledge the heart of any educational program. This is true of of Quaker ways. Rarely are there adequate resources the small meeting as well as for the larger one. When available. Often the task falls to people who are them­ the meeting is small there is a dynamic that occurs that selves just learning the intricacies of Quakerism. Too discourages planning. Somehow the stakes seem frequendy there is little unanimity on just what to small when there are fewer people involved. Instead, study. It is a wonder that anyone makes the effort, just the opposite is true. The stakes are very high much less succeeds at it. However, every week, across when the meeting is small. Without proper planning the country, superb lessons are designed and taught. the effort will die. In a larger meeting, a poorly

37 planned educational program can be rescued by 4. We will go wherever the conversation takes us. another member who will undertake the necessary This approach will likely lead away from any system­ planning. In a small meeting, all the members are atic investigation of serious topics and toward offhand already involved. There is no one left to effect a res­ talk of little consequence. Under such direction, peo­ cue. The impression will be that education is not ple generally talk impulsively about whatever is on top needed and will be surrendered in favor of some other of their mind. While this may lead to great spiritual activity. insight, it is not likely. Such conversation usually leads There are at least five fatal flaws that will under­ to chatter. It takes a teacher of great spiritual discern­ mine the educational effort in a small meeting. A brief ment to find the spiritual kernel in such dross. consideration of each of these is in order. 5. I f we don’t like to study, we’ll just quit. 1. We don’t need an educational plan because we are small. When these approaches are chosen, people do not Religious teaching requires wisdom, thoughtfulness, find the “study” engaging. The study hour becomes a and consideration. The teacher must be able to artic­ “coffee klatch,” and after a while they do quit. It takes ulate clearly the facts, their meanings, and their rela­ a study in depth, stimulated by planning and prepara­ tionships. These must be connected to the lives of the tion, to keep the learners pressing forward toward learners and to the world at large. The spiritual impli­ spiritual growth. This can be accomplished by anyone cations must be plainly laid out. Such can only be done who is willing to undertake the necessary planning after prayerful planning, regardless whether the class and preparation. is large or small. U r ' : 2. We don’t need any materials; we’ll just talk. Fears , Most often, casual talk is simply drawn from one’s stock of general knowledge and consists of generaliza­ New teachers are often frantic. This is true of those tions, superficial understandings, old knowledge, and who teach in both the large and the small meeting. fixed opinions. It rarely advances understanding, and However, in the small meeting they are often without may simply be the sharing of ignorance. The choice of support. In the larger meeting, a novice can go to an materials, their reading, and the attempts to explicate experienced teacher for help. In the small meeting, the them often stimulate both the mind and the spirit. teacher is usually alone. Fears emerge. There are five Engaging the thoughtful reflections of a knowledge­ that are common. able author is far superior to chitchat. The FGC 1 .1 can’t teach; I don’t know enough. bookstore has a full catalogue of useful resources and directions as to how best to use them. Learning is the essence of teaching. Therefore, the good teacher is first a good student. Knowing in 3. We don’t need to prepare; we’ll ju st read together. advance is not nearly as important as a willingness to Such an approach is deadly tedious and does not lend learn. By taking up the role of the student, the teacher itself to the thoughtful engagement of the topic or the learns the tasks and the reactions of the student. This selected materials. Under such an approach, most knowledge is as important as that of the material to be people do not read in advance and do not consider the taught. While there are those who have made teach­ issues prior to class. In addition, they often do not ing an art, it is, for the most part, a discipline of study. engage the material as it is being read out loud. This is a discipline any of us can master. We teach best Rather, they seek to identify the passage for which what we most enjoyed learning. they will be responsible, and turn their whole atten­ 2. They will never come. tion to that piece of material. Continuity is lost, and open dialogue is minimized. In the movie Field of Dreams, Kevin Costner hears a

38 voice telling him, “If you build it, they will come.” It tant aspect of this process is prayer and meditation. is a voice of promise. His task was to build a ball field. Remember that the primary task is to bring the learn­ An Other had the task of assembling the ball players. ers to an encounter with the Divine. The teacher is a The same is true for teachers in the small meeting. spiritual guide. The best guides are those who have The teacher needs to prepare the lessons faithfully. themselves made the trip previously and know well the The Spirit will call together the class. way. In our encounter with the Holy, the Spirit will show us what to teach. 3. We are just too small to do anything worthwhile.

In America, size has become a sign of quality. While " r-. x ' - Demographics of the Quakers generally resist this error, it does manifest Small Meeting Community itself when we are afraid. It is difficult to escape the dominant society and its values. Here the teaching of The small meetings within FGC have many charac­ Jesus is instructive. He said, “Wherever two or three teristics that are similar. These have implications for are gathered in my name, there I am also.” Size is not developing and sustaining a rehgious education pro­ nearly as important as the presence of the Holy. This gram for the meeting. The first six characteristics will is, after all, the aim of the rehgious teacher, to bring be elaborated on below. people into the realm of the Divine. If this is accom­ plished, whether for one or many, then there can be 1. People drawn to Friends by open worship, absence nothing more worthwhile. of doctrine, and fellowship. 2. Often hostile to prior religious heritage. 4. People don’t like to study. 3. Primarily newly convinced Friends. This is a myth. Study is simply systematic learning, 4. Interested in spiritual nurture. and people do this every day. People study the stock market, weight loss, the ins and outs of the Internet, 5. Primarily female (60-65%). the television schedule, and myriad other things. The 6. Likely middle-aged (45-55%). question is not whether people will study but what 7. Likely to have been an attender for over two years they will study. This requires a knowledge of the (under 2 years: 20%; 2-4years: 25%; 4+years: 55%). prospective learners and their hungers. This comes 8. Generally well-educated. from a relationship. Therefore, the good teacher first 9. Urban counter-cultural roots. develops a relationship with the learners. This is where a small meeting has an advantage over a large 10. Fed by multiple theological streams. one. It is already an intimate setting where good rela­ 1. People drawn to Friends by open worship, absence of tionships are essential to survival. By strengthening doctrine, and fellowship. these relationships, the teacher will have access to the 2. Often hostile to prior religious heritage. study habits and interests of the entire class, and will come to know how to approach the spiritual develop­ These items are often related. Many newly convinced ment of each one. Friends are refugees from another tradition that they have found to be oppressive. They have come in 5 .1 have no idea what to teach. among Friends because Quakers seem to them to be What to teach can be learned through a process of dis­ more open and to possess a freer spiritual environ­ cernment. This process can include personal reading, ment. They especially like the open worship and the consultation with yearly meeting resource people, absence of doctrine. Because of their unhappiness in class discussion, contact with the FGC Rehgious the prior tradition, they hope for a warm fellowship Education program, contact with other meetings, and that will affirm them and encourage them in their numerous other avenues. However, the most impor­ spiritual quest. These are very vahd expectations.

39 However, these people’s open hostility to their former 4. Interested in spiritual nurture , b ut religious community can be a problem. Often it blocks limited interest in social action. a full appreciation of the history of Friends or its tradi­ The keen interest among modem Friends for spiritual tionally unique position within the Christian commu­ nurture cannot be overlooked. Nor can the dwindling nity. This hostility can also block a deep understanding of interest in social action. Baltimore Yearly Meeting of the Testimonies or their roots. Furthermore, hostil­ has developed a program for spiritual formation that ity to the former traditions can prevent a clear under­ fully addresses this hunger (see BYM’s Spiritual Forma­ standing of how Quakers have expressed their faith or tion Program on page 87). It is designed for small groups the basis of many Friends practices. of committed Friends who will undertake a year-long Such hostility actually limits a meeting and program of spiritual development and spiritual friend­ inevitably constricts its range of expression, thereby ship. Any small meeting can utilize this program. How­ creating what the refugees have fled - a truncated faith ever, it demands a significant level of commitment. full of cant and dogma. Fleeing in anger, we often For those meetings not yet ready for this level of en­ bring with us the chains that have been forged, leaving gagement, there are a host of materials that will intro­ behind only the accompanying reasons why they were duce the subject. Among these are Discovering God first fashioned. At some point, the meeting’s religious W ithin; Shaping a Personal Myth to Live By, Quakerism of education program will have to address these issues. Experience-, New Models, New Relationships-, Gospel Order, There are a number of curricula that have been devel­ and There Is a Hunger: M utual Spiritual Friendship. oped to assist people in coming to terms with their In a study of British Friends, Peggy Heeks found religious past. Perhaps the best has been developed by that only 6 percent of new Friends have come to the Unitarian-Universalist community, which also Quakerism because of its social witness. This points to draws religious refugees. Quakerism 101 is an excel­ a lessening of commitment to social action. Such lent introduction to Quakerism and will open up the social engagement has long been a hallmark of issues that need to be addressed regarding history, tra­ Quakerism in the world. Historically, it grew out of dition, and theology. So, too, will a number of other our deep spirituality. The first work in the prisons of publications available through the FGC bookstore. England came about because of Friends’ imprison­ Among these are Friends fo r 300 Years, Quaker Profiles ment for their beliefs, and their compassion first for and Practices, and Faith and Practice of Quakers. their own who were suffering and then for their fellow

3. Primarily newly convinced Friends. prisoners. To maintain this witness, educational pro­ grams need to stimulate Quaker social action. This, The fact that many members of small meetings are too, is well within the scope of the small meeting and newly convinced Friends should be a determinant in a necessary part of orienting new Friends to their new developing the religious education program. A faith community. Numerous books are available to thoughtful survey of the basics is in order. One might assist in this task. Some are The Quaker Peace take up the Testimonies, exploring them historically Testimony, Peace Was in Their Hearts, They Chose the and as they are currently expressed in the differing Star, Peace Is a Process, Records o f Conscience, Captain collections of Faith and Practice. A variety of texts are Paul Cuffe’s Logs and Letters, Women Against War, I available that explore Quaker business practice. Speak for My Slave Sister, Uprooting Racism, Silver Perhaps one of the more interesting is Michael Rights, For Emancipation and Education, The Covenant Sheeran’s Beyond Majority Rule, which seeks to under­ Crucified, This We Can Say, Homosexuality and the Bible, stand the spiritual dynamic of Quaker decision-mak- Gentle Invaders, and Mothers of Feminism. ing. Interestingly, Sheeran holds that the true distinc­ tion among Quakers doesn’t lie along doctrinal lines, 5. Primarily female. but between those who have experienced a gathered The current predominance of women among Friends meeting and those who have not. (60-65%) should be reflected in the religious educa­

40 tion program. Indeed, the historical prominence of John Westerhoff notes: women must be an integral part of any meeting edu­ Experienced. This is the child’s faith. It is bom in the cation program, be it a large or small meeting. Studies relationship of the child with the parent and is “expe­ to examine this phenomenon and studies on gender rienced” in that interaction. The parents become the equality, the history of the contributions of women model of the Divine. This can create positive and neg­ Friends, women and education, women’s spirituality, ative reactions to discussions of “God,” and certainly the economic exploitation of women, and a host of will color any search for a full and complete under­ other areas could be the proper focus of a religious standing of faith. This is not the end goal of a life of education class. A few resources are Peculiar Power, faith, merely its starting point. Teaching must encour­ Wilt Thou Go on My Errand?, Virtuous Lives, Hidden in age us forward. Plain Sight, Nine Contemporary Quaker Women Speak, First International Conference of Quaker Women, Proceed­ Affiliative. This faith stance is that of belonging. It is ings of the Pacific Northwest Quaker Women’s Conference, not truly a critically examined faith. It is the conven­ and biographies of Elizabeth Fry and Margaret Fell. tional stance that honors the traditions of the faith community and the teachings of one’s upbringing or 6. Likely middle-aged. one’s new family of faith. It is the place of many new Since the majority of Friends in the small meetings are members. likely to be middle-aged (45-55%), classes approach­ Searching. A searching faith is characterized by a criti­ ing the key issues of this life phase would also be in cal examination of received values and beliefs. It may order. These might include questions of aging, sepa­ even reject perspectives from the past in the process of ration from children, problems in the workplace, gen­ developing a more intellectually adequate understand­ der redefinition, divorce, coming to a mature faith, ing. Because of the life stage and the individual jour­ parents needing increasing care, and other such sub­ neys undertaken, this is the most common stage of jects. The teacher might look to the following for Quaker attenders and new adherents. This is one of direction: Living with Oneself and Others-, When Divorce the reasons that many people attend for such a long Happens-, Marriage, Sexuality: A Part of the Wholeness-, time before becoming members. They are negotiating Families Valued-, Relative Experience-, Songs of Experience, the more difficult traverses of this stage. The Measure of M y Days-, and Without N ightfall Upon Owned. This is a faith stance that relinquishes the the Spirit. search in the face of the great mysterium tremendum. It affirms the presence of the Divine, and is marked by Faith Developme surrender and willing service. The owned faith knows the Spirit as the initiator of the movement (“Love was Often we do not take into consideration how faith the first motion”- Woolman). It is to this holy ground develops in human life. Lack of understanding can that the teacher seeks to lead each and every learner. create anger and frustration as the teacher deals with It is a journey often long and steep, filled with twists, the differing learners and their various faith journeys. turns, and many hazards. However, it is high ground A number of authors have addressed this issue. James which allows us to see a long way into the beyond. Fowler is one of the best known. His classic book is Stages of Faith. John Westerhoff in his book W ill Our Spiritual Preparation for Hie Children Have Faith? provides a useful rubric that is Teacher: A Weekly Program helpful as the teacher seeks to understand the faith development of the class. Knowledge of each mem­ Teaching is a spiritual ministry. Yet it is one that is ber’s place along the way will make the teaching more often undertaken without spiritual preparation on the sensitive and more valuable to the learners. part of the teacher. This robs the class of the deepest Paraphrased below are the stages of faith development

41 spiritual streams and undermines the vitality of the tual discernment and much hard work. However, class. Spiritual preparation on the part of the teacher teaching is a great gift given to the entire community is a tangible act of love. It is absolutely necessary if we by some among us. Without it, our Religious Society are to draw Friends into the systematic study of our will suffer and may die out altogether. May the whole Hfe of faith. To teach in a spiritually hospitable way, community hold these persons in the Light as they the teacher must not only prepare the lesson but also undertake this wonderful and daunting task. must prepare him or herself. Integrate your prepara­ tion for teaching into your own spiritual disciplines throughout the week. Taking this advice as a starting point, let us outline a weekly program of spiritual preparation for teaching. Stephen Allott, The Quakerism of Experience. Richard C. Anderson, Peace Was in Their Hearts: Second Day. A teacher’s sabbath. Take this day for rest Conscientious Objectors in World War II. and reflection on what occurred in the previous les­ son. Often this becomes the time of greatest insight, Margaret Hope Bacon, For Emancipation and Educa­ leading the way to forthcoming lessons and teachings. tion: Some Black and Quaker Efforts, 1680-1900. Margaret Hope Bacon, I Speak for My Slave Sister: The Third Day. Enter into a period of private worship, and Life of Abby Kelley Foster. hold yourself and each member of the study group in the Light. This is best done in a personal way, taking into Margaret Hope Bacon, Mothers of Feminism: The Story consideration each person’s needs, struggles, and joys. of Quaker Women in America. Margaret Hope Bacon, ed., W ilt Thou Go on My Fourth Day. Prepare the lesson outline and ask yourself Errand?: Three 18th-Century Journals of Quaker how this lesson speaks to you. Spend time in private Women Ministers. worship, holding your needs in the Light. Be specific and unafraid of being selfish. Only by being filled do Sydney Dawson Bailey, Peace Is a Process. we have anything to offer others. Hugh Barbour, Margaret Fell Speaking. Walter Barnett, Homosexuality and the Bible: An Inter­ Fifth Day. Review the lesson outline and ask yourself how this lesson will speak to each person in the study pretation. group. Hold each member in the Light. Again, be specific. Howard H. Brinton, Friends for 300 Years. Peter Brock, The Quaker Peace Testimony: A Workshop Sixth Day. Gather together supporting materials. Choose one or more to form the basis of a personal for Individuals and Groups. meditation. Spend time in private worship centered Peter Brock, ed., Records of Conscience: Three Auto­ on this meditation. Consider developing these medi­ biographical Narratives by Conscientious Objectors, tations into a series of lessons of their own. 1665-1865.

Seventh Day. Review the entire lesson. Try out the Sandra Cronk, Gospel Order: A Quaker Understanding experiences that are new to you. Spend an extended of Faithful Church Community. time in private worship, seeking to remove any barri­ Constance Curry, Silver Rights. ers to the presentation of the lesson. Hold all mem­ Faith and Practice of Quakers. Various yearly meetings bers of the study group in the Light. and dates. First International Theological Conference o f Quaker Women. Concluding Comments James W. Fowler, Stages of Faith: The Stages of Human Development. Teaching is an honored spiritual calling. It can be both Margaret Fowler and Priscilla McCutcheon, Songs of rewarding and very trying. It requires extensive spiri­ Experience: An Anthology of Literature on Growing Old.

42 Mary Garman, Judith Applegate, Margaret Benefiel, Pacific Northwest Quaker Women’s Theology Conference. and Dortha Meredith, eds., Hidden in Plain Sight: Keith Redfem and Sue Collins, eds., Relative Quaker Women’s Writings, 1650-1700. Experience: A Contemporary Anthology ofQmker Harvey Gillman, New Models, New Relationships. Family Life. James Greteman, When Divorce Happens: A Guide for June Rose, Elizabeth Fry. Family and Friends. Isabel Ross, Margaret Fell: Mother of Quakerism. Douglas A. Gwyn, The Covenant Crucified: Quakers and Lucille Salitan and Eve Lewis Perera, eds., Virtuous the Rise of Capitalism. Lives: Four Quaker Sisters Remember Family Life, Peggy Heeks, Grooving in the Spirit: Learning and Nur­ Abolitionism, and Women’s Suffrage. ture in Britain Yearly Meeting, a Report of the Con­ Florida Scott-Maxwell, The Measure of My Days. nections Project. Linda B. Selleck, Gentle Invaders: Quaker Women Edu­ David Johnson, comp., Elizabeth Fry and Prison cators and Racial Issues During the Civil War and Reform: A Collection of Contemporary Documents. Reconstruction. William C. Kashatus, Quaker Profiles and Practices. William K. Sessions, They Chose the Star: An Account of Leonard Kenworthy, Nine Contemporary Quaker the Work in France of the Society of Friends War Vic­ Women Speak. tims Relief Fund from 1810 to 1815. Paul Kivel, Uprooting Racism: How White People Can Michael J. Sheeran, Beyond Majority Rule: Voteless Work for Social Justice. Decisions in the Religious Society of Friends. Bonnelyn Young Kunze, Margaret Fell and the Rise of This We Can Say: Talking Honestly About Sex. Quakerism. Marty Walton, The Blessed Community. Margery Larrabee, There Is a Hunger: Mutual Spiritual Elizabeth G. Watson, Marriage, Sexuality: A Part of the Friendship. Wholeness. Cristine Levenduski, Peculiar Power: A Quaker Woman John H. Westerhoff, Will Our Children Have Faith? Teacher in 18th-Century America. Janet Whitney, Elizabeth Fry. Living with Oneself and Others: Working Papers on Rosalind Cobb Wiggins, Captain Paul Cuffe’s Logs and Aspects of Family Life. Letters, 1808-1811: A Black Quaker’s uVoice from Mary C. Morrison, Without Nightfall Upon the Spirit: Within the Veil”. Reflections on Aging. Women’s Division of Soka Gakkai, comp., Women Jack Nelson-Pallmeyer, Families Valued: Parenting and Against War, trans. Richard L. Gage. Politics for the Good ofAll Children. John Yungblut, Discovering God Within. Cecil Northcott, Angel of the Prisons: The Story of John Yungblut, Shaping a Personal Myth to Live By. Elizabeth Fry.

43 The Yin and H JPPI Pffef;thing Adult Religious Education Walter Hjelt Sullivan

Teaching adult religious education is like a good juggling act: all the balls are constantly in motion. How do you keep these balls - teacher, student, content, and process - moving.? Are there trade secrets? Does it take years o f experience? Walter removes much o f the mystery and concern by approaching teaching from the perspective of yin and yang - balance. And this approach works well not only when applied to teaching, but to our lives in general.

Walter Hjelt Sullivan first became involved with Quakers as a student at Haverford College. He was drawn deeper into the Society of Friends through his involvement with Friends for Lesbian and Gay Concerns and as a par­ ticipant in the struggles within Baltimore Yearly Meeting over the realignment of Friends United Meeting. What he now knows about leading programs of spiritual enrichment for adults, he learned by the “seat of his pants” as co-direc­ tor of the Ben Lomond Quaker Center in California, where he, his wife Traci, and their two daughters have lived and worked the past seven years. Walter Hjelt Sullivan can be contacted at 831-336-8333 and [email protected].

Each teacher has his or her own style of presentation. one white and one black, with a black dot in the mid­ Each learner has her or his own style of learning. dle of the white section and a white dot in the middle Where there are one leader and many learners, the of the black. leader may need to stretch and grow to provide a bal­ The original definitions of the terms yin and anced variety of learning environments to accommo­ yang best translate into the phrases “sunny side and date the varying needs of members of the group. “Yin shadow side of the mountain.” According to this con­ and yang” is a concept of balance that you may find cept, the goal of hfe is to recognize and emulate the helpful as a tool for examining and expanding your balance of life inherent in the sun shining on a moun­ personal teaching style. tain. One might notice that without the sunny side of the mountain the shadow side could not exist. The same is true in reverse: the sunny side of the mountain cannot exist without the shadow cast. Similarly, the sunny side of the mountain contains shadows on its slope and there is light on the cooler shadowed slope. As a result the symbol contains the dot of the con­ trasting element within the center of its circular portion.

Understanding How Yin V/V' and Yang Apply to Teac

Be aware of your own natural tendencies and have a variety of activities to add elements that give a balance “Yin and yang” refers to a Taoist concept of balance to those natural tendencies. Personal work is very that has been popularized by that black and white cir­ interior (yin), large group work is very cognitive cular symbol which commonly appears in Western (yang), while small group work is a balance of the two. culture since the 1960s. Note that the circle is divided Dancing and drawing use the imagination, while writ­ into two balanced halves, each roughly paisley shaped, ing and speaking - using words - draw on more cog­

44 nitive qualities. Later in this article I present a flow of issue has influenced your spiritual journey. Model the activities that starts in the large group, moving to kind of personal exploration you hope that individuals some form of personal/interior exploration through will engage in during the next session. 10-15 minutes small group sharing and then back to the large group. (could be more, but be careful about being a “talking In my experience this flow of activities incorporates a head”). good balance of content and process, listening and 3. Personal work: Writing, drawing, movement, study talking, small group and large group, inner work and (see below for elaboration). 20-30 minutes. interaction, spirit and intellect. Perhaps from your own experience as a teacher you will develop your own 4. Small group sharing: I like groups of three, but flow of activities that work for you. could be four. 20-30 minutes. Here are some yin and yang pairs to help you 5. Large group summary: Keep it brief, on point, lively. focus on the necessity of allowing each half of each 20-30 minutes. pair to be given full consideration. Have additional set aside for open conversation. Tin Yang process content Note: In my experience, there is never enough time to listening talking do what I have planned. Personally, I always put more small group sharing large group discussion in a schedule than fits and then the group has its own inner work interaction ideas of where the class should go. This schedule is spirit intellect designed for a two-hour block in a adult religious innovate prepare education activity. It does not include time for open sitting moving conversation or questions and answers, an activity that open time structured time is important to include after the more structured intuitive learning linear learning activities are completed. imaginative cognitive Adapting the above to a one-hour program

As we become more balanced and whole teach­ If you are preparing for a one-hour program before or ers, we will be able to incorporate an appropriate bal­ after meeting for worship, prayerful discernment will ance of the inward process oriented activities with the be needed to rework the schedule to fit into the shorter outgoing cognitive oriented activities. In the mean­ time. Some queries that might guide that discernment: time, if we can recognize our natural style of teaching and know that we contain the seeds of balance within • Are introductions necessary for just one hour? Can us, we can begin this journey toward balance and grow you get started right away? into wholeness along the way. • Are you led to emphasize personal interior work or sharing in small groups? One could be given more Example of a Good time and the other shortened. Flow of Activitie • How can the large group summary time be made even briefer? A quick brainstorm of learnings? Large This assumes a two-hour block of time group worship sharing for whatever time is left?

1. Introductions: Helps to prepare the group for the • Remember, you will run out of time. If people leave topic at hand (see following section for elaboration). full, excited, and wanting more, that could be a very satisfactory result. 2. The catalyst: Input from the leader primes the pump. For example, introduce the main idea briefly. Tell a little bit of your own story - why and how this

45 2. Get started right away with a short exercise related to the query. Make it quick. Process it while doing the introductions. Introductions are important, especially for weekend workshops and full day or half day programs, because 3. Have people talk in smaller groups or pairs to answer they set the tone for the class. But doing them can call a query and then regather into the larger group and for a balancing act. People come to a particular class share just one thing or word. because of individual needs and goals; yet they also 4. Map game. Have the group stand on a pretend map want to do this in a supportive, corporate setting. showing where they were born, then where they came Sometimes these two needs can be in conflict with from on the class day, the farthest away they have each other. How can they be balanced? lived, where they would like to travel, etc. The leader The goal of introductions is to build community by: can pose a query related to the lesson for Friends to share with others nearby on the map. • hearing everyone’s name 5. Lining-up exercise. Have the group get in a line • allowing people to feel present, grounded, safe, based on age, how many years they have attended and arrived Friends meeting, height, other numerical attributes. • helping the leader get a sense of the group The leader can pose a query related to the lesson for • helping the group get a sense of the leader friends to share with others nearby on the line.

• planting seeds for the work to come 6. Simile. “I feel more like a tugboat than a sailboat,” • building energy “more like a modem than a CPU,” “more like John

However, there are possible dangers in introductions if they Woolman than George Fox.” Have people line up at appear to interfere with individual needs/goals. These dan­ either end of a continuum in response to a simile relat­ gers revolve around: ed to the lesson. Then ask friends to share in small groups. Why did they choose that particular end? • Time: There won’t be enough; avoid wasting it on How did they interpret the metaphor? How does it seemingly trivial information such as name, meeting, speak to their life? etc. soon to be forgotten anyway. 7. Write, journal, draw. Have the members of the • Attention span: It can be great to talk about oneself, group write, journal, or draw a picture for just a few but its hard to listen to more than 5 others because moments on a metaphor related to the program topic. concentration wanes. Have the participants share their creative results in • Energy drain: Introductions may not be stimulating pairs, thus introducing themselves to one other person or engaging, but become a passive activity. W hen the in depth. Ask each person to introduce his or her new­ mind is asked to listen for too long, it is likely to turn found friend to the whole group by using only two or off. three words to describe what he or she discovered in • Impatience: People are eager to get on with the work the sharing time. The result of this exercise is that par­ at hand. ticipants do interior work first, share at greater depth with one person, and then hear briefly about every­ The following exercises/processes address the concerns of one. This exercise could take less time than having time, impatience, energy drain, and attention span in ways everyone in the circle answer the question “What are that allow the introduction time to set a positive tone. you looking for in this workshop?” yet get to deeper 1. Incorporate a query related to the lesson into the answers about that question. introduction.

46 Example of an Exercise contrasting response: comparing the present with the for Doing Personal Wor! past. The query and answer go in the top right comer (space 2). This “3 x 5” exercise is a favorite that I learned from Second pair: This pair relates to or mirrors the first, Peggy Brick. The exercise encourages the leader to but opens up a new direction of inquiry. think carefully about the essential elements of a par­ ticular lesson by organizing them into three pairs of Third query: “What three words or ideas ‘press a button’’ queries. Each pair tries to pull the learner in new for you or cause a toxic reaction?” directions through using contrasting but complemen­ The query and answer go in the bottom left comer tary concepts such as “positive and negative,” “future (space 3). and past,” “gifts and weaknesses.” The stretching that Fourth query: “List three spiritual concepts that you wish results from examining an issue from these various you knew more about. ” vantage points often creates a space for growth for the The query and answer go in the bottom right comer student. Also, it forces the leader to think in a very (space 4). helpful way about the spectrum of related issues she or Third pair: This last pair of questions is designed to he wants the group to explore. summarize, bring closure, or focus on the essentials of For each lesson, begin by giving each student a what is being explored. 3x5 card and a pencil. Have the students divide the front side into four sections (four corners). Have them Fifth query: “ W hat three words do you use when you speak divide the back side into two parts, top and bottom. of that reality which is unnameable?” The query and answer go on the back side, on the top 1. 2. (space 5).

Sixth query: “W hat three words do you not use when you 3. 4. speak of that reality which is unnameable?” The query and answer go on the back side, on the bottom (space 6). Front Back This process can also work well for you individu­ ally as a teacher. For example: Sample Lesson Topic: W hat adult RE workshops could I develop This topic relates to personal spirituality: “Finding for our meeting? That of God in Every Word.” On the front side of the card, write down the topic. (front) First pair: 1. Three things done particularly well in the workshop this morning. First query: “What are three words or ideas that currently 2. Three things that didn’t work well in the workshop. sustain you on your spiritual journey? ” 3. Three gifts I bring to adult religious education. Each individual writes down the query and then has 2-3 minutes to write a few phrases that respond to the 4. Three skills I’d like to develop. query. The query and answer go in the top left corner (back) of the front side of the card (space 1). 5. Three workshop topics I’d like to see offered in Second query: “What three words or ideas were more im­ our adult religious education program. portant to you in the past than they are today?” 6. Three workshop topics I’d like to develop for our Note that this query relates to the first, but elicits a adult religious education program.

47 statements or theories about the spiritual life. A Final Comments for wmm&i teacher cannot lead a group into water that is deeper Teachers/Facilitat than she or he has entered already. Speak what you know from experience and you will speak with author­ Be sure to balance process with content. ity. Try not to say more than you know.

Good “process oriented” facilitators specialize in set­ Be the clerk. ting up learning environments in which adults learn When groups of adults get together to explore an idea, through a process of self examination, reflection, small they each bring their own goals for the experience. group conversations, and worship sharing. But there is Some of these goals will correspond with the needs of also a role for teaching - for having studied and the group as a whole and some will not. Sometimes an learned and then giving to others the content from individual or two will divert the group’s attention from that experience. Each learning session is greatly that which is essential. Sometimes the Spirit will take enhanced if the teacher has one or two pieces of wis­ the group in wonderful unexpected directions. It is the dom to share and structures the learning around these responsibility of the teacher to sense the movement of one or two points. Too much content becomes too the Spirit among the group and, like the clerk of a heavy. N o content may leave the learners hungry for business session, help to move the process forward, nourishment. keeping Friends close to that which is alive. If the Teach that which you have tasted yourself. teacher is afraid to set clear limits, the entire group Friends faith tells us that experience is the final can suffer from the unfocused or inappropriate partic­ yardstick of Truth. We know God because we have ipation of one or two individuals. This is sometimes a experienced God’s active presence in our lives. We are hard task to take on, but it is one that good teachers not a community whose faith is summarized in creedal learn to do.

48 In this workshop Paul Anderson helps us explore how to teach Quakerism within the local meeting. As well as reminding us of some of the standard resources, this workshop affirms that each of us is an important resource in the furthering of Quaker faith and practice.

Paul Anderson is Associate Professor of Biblical and Quaker Studies at George Fox University, having served as visiting professor from 1998 to 1999 at Yale Divinity School. He is editor of Quaker Religious Thought and served as editor of Evangelical Friend from 1990 to 1994. His Ph.D. in New Testament is from Glasgow University, and his graduate and undergraduate degrees are from the Earlham School of Religion and Malone College. He is author of The Christology o f the Fourth Gospel and is working on a book of essays on Quaker testi­ monies and convictions entitled Following Jesus - Essays on Radical Discipleship. Paul is also preparing the New Testament essays of Henry Cadbury for publication. Paul Anderson can be contacted at 503-538-8383 (day), 503- 537-0196 (evening), and [email protected]

This workshop takes seriously the contribution of learning about Friends, making a difference in the each person here, not simply as the value of sharing world, a sense of “Friendly” identity.) and hearing from one another, but also as a factor in 3. What does the world need to know about Quakerism? gathering ideas and collective wisdom that may help (Responses: why as Friends we do what we do, some the rest of us in thinking about how to teach of the history that is both interesting and important, Quakerism in our local settings. In that sense, begin­ the value of standing for the truth, Quaker doctrine, ning with sharing also becomes one of the workshop’s history, and testimonies.) most significant sources of content. After all, you are the best resource you have! 4. What do newcomers and long-established members of your meeting need to know about Quakers? (Responses: aspects of Quaker decision-making, the You a s a Key R esource background and method of the Peace Testimony, how to encounter God in meeting for worship, Friends So, let’s begin by sharing our responses to the follow­ views on sacraments and ministry.) ing questions (responses in the Companions workshop included in parentheses): 5. W hat are resources you have found helpful in learning about and teaching Quakerism? 1. How have you learned about Quakerism? (Responses: anecdotal histories, videos such as (Responses: from reading, attending meeting for Friendly Persuasion, Quaker books and journals, pam­ worship, talking with other Friends, observing Quaker phlets, special speakers, yearly meeting disciphnes, the testimonies in action, drama, music.) Queries, good clerking.) 2. How/where do you teach Quakerism presently ? (Responses: in my local meeting [children’s program, Teaching Resou V I % . new attenders’ class, etc.], in our community library/ Available to Us center of learning, in college/university, within my family, by my actions.) There are many good resources available to Friends . . . and what excites you about that? and others for learning about Quakerism. These are (Responses: the chance to share something very available on several age levels, and most Friends book­ important to me, the sense of excitement others feel in stores can help you get them.

49 Several basic and excellent resources include Feel free to discuss these topics and/or to Barclay’s Apology in Modem English, the Journal of explore other topics that need to be addressed. Even George Fox, the Prophetic Openings of George Fox, John the discussion of what ought to be included in a Woolman’s Journal and Thomas Kelly’s A Testament of Quaker introduction course can be an excellent learn­ Devotion. The excellent bibliography at the end of this ing/threshing process. Writing your own materials is publication will also be a help. also a great learning experience for those involved in the production. Then again, in addition to the mate­ Quaker periodicals and journals to which people rials mentioned above, some other good materials are may subscribe are another excellent resource. These out there that can be used, so finding out what they include The Friend, Friends Jou rn aland Quaker Life, are can be a real help. which cover a wide variety of topics. If you would like a more devotional approach, you might consider Fruit Another tool for enhancing the formative process o f the Vine-, if you want a more theological journal, of introducing newcomers to what Quakerism is about Quaker Religious Thought is your best option. (and reminding all of us as well) is the use of Advices and Queries at the close of the meeting for worship or Be sure your meeting subscribes to the appro­ in newsletters. Your own yearly meeting will have its priate journals and has a user-friendly library. These own set of queries, so that would be a good place to sorts of resources will invite seekers and will be start. When we went through the process of rewriting sources of enrichment for all attenders of the meeting. the Queries of Northwest Yearly Meeting several years ago, we sought to do several things. We wanted to tune up the language and omit duplication, we wanted to address a few new issues in fresh ways, and we wanted to group the queries into more workable topics so that they could be read individually or along Here is another approach to deciding what resources topical lines. We also had them printed on single sheet would be good for your meeting: card stock so that they could be posted in a visible place or in the front of a hymnal or other book. These If you were to design your own introduction to Quakers, adaptations have increased the accessibility of our what topics would you include? Queries, and therefore, their use. Sometimes the wheel does need to be reinvent­ Topics addressed by these Queries include: ed, or at least adapted, to meet the needs of new sit­ • Personal Faith uations. When our Department of Christian • The Individual and the Meeting Testimonies of Northwest Yearly Meeting wrestled • Marriage, Children, and the Home with that question several years ago, we ended up pro­ • Manner of Living ducing our own introductions to important issues, and • Concerns for Society the result was the Meet the Friends pamphlets pub­ lished by Barclay Press. You might also discuss these topics and consider how Friends testimonies and convictions speak to the Topics include: issues in life people commonly face. Sharing resources • Quaker Beginnings is always helpful, and one of the most important • Quaker Distinctives resources you have, again, is people within your • Friends and Worship meeting and beyond, who can speak about what it • Friends and Ministry means to be a Friend based on their lives’ experiences. • Friends and Sacraments • Friends and Peacemaking • Friends and the Kingdom of God

50 young people in the meeting, as well as for the edifi­ Storytelling Bring Sijl cation of all. After all, we are not just the people who Things to Life gjjf tell and listen to the Quaker story - we are that story. So live out the sojourn we are all a part of, and prayer­ We are not only people who love stories; in a very real fully seek guidance on how to be the best steward pos­ way, we are the stories of Quakerism. Narrative is a sible of the highest values we have embraced. powerful way to convey meaning and to do theology. It probably does not matter, in the end, what par­ Much of the Bible is narrative, and certainly Quakers ticular approach meetings take in seeking to educate have always told their stories about women, men, and their own and others about Friends. What is impor­ children of old, who stood for the truth against all tant is the endeavor of becoming a learning practi­ odds. Indeed, Quaker martyrs and heroic accounts are tioner on things Quaker. Draw in all the resources you the stuff of imaginative teaching and learning, and we can, but remember, the greatest resource is you. Seek also grasp the subject better when it is sketched in a also to plan and organize out of the same place that narrative form. You might consider these questions as you experience the most transformative of worship. ones to discuss: When that happens, not only will Quakerism be Where are our gifted storytellers nowadays? taught effectively; it will be embodied. How do the high points of the past become guiding markers for the future? R esources How do we create the contexts for creative story­ Robert Barclay, Barclay's Apology in Modem English, telling to become a vital part of our local meeting? ed. Dean Freiday. Are there ways in which storytelling can bridge gener­ George Fox, Early Prophetic Openings of George Fox. ational and other gaps? George Fox, The Journal of George Fox, ed. John L. Are there other media (song, drama, art, video, etc.) Nickalls. we might use in our narrative history approach? Thomas R. Kelly, A Testament of Devotion, ed. Douglas The gift of storytelling is one that can be culti­ V Steere. vated, and members of the meeting should be encour­ John Woolman, The Journal and Major Essays of John aged to develop these gifts for the education of the Woolman, ed. Phillips P. Moulton.

51 This is a very supportive and basic Unuts and bolts” piece. It is based on Shirley’s many years of experience at Philadelphia Yearly Meeting helping monthly meetings set up new adult religious education programs or rethink their old ones. Shirley leads you through the process step by step, from setting up a brainstorming meeting to planning the program itself.

Shirley Dodson is Director of Conferences and Retreats at Pendle Hill and has served on its Executive Board. Previously she was the Coordinator of the Philadelphia Yearly Meeting Adult Religious Education Program. She has taught courses in Quakerism, Bible, and Christianity for Friends. A member of Middletown Monthly Meeting (Concord Quarter), she is married to Rich Ailes and mother of seven-year-old Katie Ailes. Shirley Dodson may be contacted at 610-566-4507 ext. 127 and [email protected].

This is an exercise you can do in your meeting to plan Web. Make time to look over all the materials before­ an adult religious education program. The focus is on hand so that you can briefly introduce each one to help developing a five-year program. One problem meet­ the group make informed choices. ings frequently encounter in planning an adult reli­ ' gious education program is that Friends often have The Introductory different ideas about what they would like to see m&tfh included. If you begin your planning by talking first 1. Gather these materials: about the purpose of the overall program and then • pens or pencils for everyone envisioning a five-year program, participants are usu­ • at least two 3x5 cards for everyone ally able to see their suggestions included in some form. This exercise takes you through the entire plan­ • chalkboard or easel with multiple sheets of newsprint ning process and you can do it without any previous (if neither is available, then just have someone take notes) experience in adult religious education. • masking tape to post the newsprint sheets If you would like to do this exercise in your • sample copies of curricula and other materials for meeting, here is how you might proceed. use in an adult religious education program 2. Begin the session with a quick statement of why you are meeting, introductions if needed, and then time to settle into a centered place from which to con­ sider the issue. 1. Informally discuss the need for adult religious 3. Talk about the purpose of an adult religious education in your meeting. Get other people interest­ education program. ed. Set a date, time, and place for a meeting for all who • Ask: “W hat do you see as the purpose of an adult are interested in pursuing this idea. program in your/our meeting?” 2. Arrange for child care if needed so that parents of “What do you gain by coming to the meeting’s young children can attend if they are interested. program for adults?” 3. Arrange for sample curricula - for example, from “W hat would you like to gain?” Friends General Conference or other publishers and • Pass out pens/pencils and 3x5 cards. distributors. (See resource section at the back of this • Ask again: “W hat do you believe is the purpose of volume.) There may be materials on the World W de adult religious education?”

52 • Have each person spend three minutes writing 2. Choose themes first; use the lists generated by the her/his answer on the card. questions “What do you believe is the purpose of adult • Share the following quote if it seems useful, and rehgious education?” and “If you were planning a five- ask, “What do you think?” year rehgious education program for your meeting, The goal of religious education is the development what themes or topics and what sorts of activities in men and women of all ages of the Divine would you like to see included?” If you choose your Spark, the Inward Light, that enables individuals speakers or other leaders first, your program is likely to know God’s w ill and to fin d true joy in this to lack continuity and Friends are less likely to plan to knowledge and in [God’s] service. (Philadelphia attend regularly. Yearly Meeting Faith and Practice, 1972) 3. Nurture a strong committee to plan and oversee the • Collect the cards. adult religious education program. Even if you think • Write responses on newsprint or chalkboard. you could plan and organize a program more effi­ • Go over responses with the participants. Note ciently than a group could do it, bringing other peo­ connections and repeating ideas. Some common ple into the process encourages group ownership of responses include: learning about Quaker history, and participation in the whole idea. beliefs, and tradition; building community; relating 4. Plan to spend at least six weeks on any theme; con­ Quakerism to everyday life; supporting one another tinuity and depth are important for learning and shar­ on our spiritual journeys; enabling Friends to exercise ing. If you’d hke to leave room in your schedule for their spiritual gifts; and studying the Testimonies. ideas that come up in the course of the year, plan an “open” class between six-week segments, or leave an 4. Envision a five-year program. entire six-week period open for whatever the Spirit There are distinct advantages in a five-year program. might bring forth. One is that all the participants are usually able to see 5. Nitty-gritty details are important; arrange for child their suggestions included in some form, whereas a care, place, time, convener, publicity, etc. shorter time-frame generally means that someone’s ideas get left out. In addition, envisioning a five-year program helps give Friends the expectation of conti­ nuity and seriousness of purpose. 1. Use the suggested themes. • Ask: “ If you were planning a five-year adult religious • Put them on paper in six-week segments or longer. education program for our meeting, what themes or Sketch out 30 weeks, or the number of weeks you topics and what sorts of activities would you hke to see have for your class, between September and June. included?” • Check your meeting’s calendar for special events that • Repeat the exercise above: have each person write would preempt the class. responses on a 3 x 5 card, collect the cards, read out the responses, and write them on newsprint. 2. After the themes are noted, the planning committee (it could be the entire meeting) fleshes it out by: • Naming facilitators, speakers (from within the meet­ ing or outside). 1. Plan a full year’s program (see below) in the late • Gathering resources: written, videos, etc. spring and distribute the schedule to the meeting in early fall. This means that meeting members and attenders are informed in advance and that the plan­ Looking at Resources Avail ners take adult rehgious education seriously. (But if from Outside the Meeting you’ve already missed that time of year and want to start right away, go ahead!) See resource section at the back of this book. 53