the Australian
Issue 1209 september 2012 ISSN 1326-0936
The Australian Friend is a web journal published on line at http:AustralianFriend.org. This printable version does not include the full range of content available at AustralianFriend.org Visit AustralianFriend.org to: • Download your free e-book: Living By Voices We Shall Never Hear • Comment and read comments about articles in this issue • Browse or search back issues from 2011.
Journal of The Religious Society of Friends (Quakers) in Australia ditorial
EDITORIAL
uch of the history of the Australian Friend. To not just explore arena of Christian worship. His article is The Society of Friends is the many ways in which we realise being- in this printed edition of the Australian Mpunctuated with examples Quaker, to discern the distinctiveness of Friend. of prophetic energy and the vision of that ‘voice’ – although that of course has Another friend of Friends, and who a new world order. There are so many been primary – but to have voices that is also an attender at Wahroonga local individuals and movements that embody we know, Friends who are friends, near meeting in New South Wales, is Garry the dynamism of being-Quaker. Nor has and familiar voices we can almost hear Trompf. Of course many Friends do this effort been concentrated within one in their experiences and reflections that know, or know of, Garry. He has taught domain of experience, for Quakers have this ‘special’ issue’ contains. Not at all to for many years at the University of been as active in social reform (if often relegate the vital many of history to the Sydney at which he holds the Chair of led there gradually) as they have been in background, but rather to have those the History of Ideas. He writes for us on evangelisation; in the silent and stable voices of near, here, and now participate a peculiar theme, that of recurrence. This experience of God’s Light, as following in that continual history; and our actual was a theme that such a peculiar people that same Light’s leading in mission. It is knowing these contemporary speakers as the Children of the Light employed so both exciting and humbling to read and bringing us into contact with the larger to give shape to the early understanding learn of the rich diversity of the Children journey of our Society. of being-Quaker. Due to the lengthiness of the Light. We need to be encouraged, In this September issue of the of Garry’s essay it is only available in the we need to be inspired, and we need Australian Friend there are the reflections Australian Friend’s online edition. examples of those that have been led of friends considering the distinctiveness We at the Australian Friend thank all before us. of being-Quaker in their everyday of our contributors to this special issue. I But at times we may feel a vague endeavours and interests. Contexts of am particularly excited about the range disconnection between such a seemingly work, mundane financial transactions, and depth of so many articles. We are a diverse and peculiar history and our poetry, worship, life’s journey, education, diverse lot aren’t we; each context opening own experience of being-Quaker. The care of the earth, interfaith, science, and up new layers of what it is to be Quaker. writing of other lives can so often have of peace and justice, to list some contexts. There’s something organic about it. No, a dual effect of being both inspiring and This issue of theAustralian Friend has not in the warm and huggy-bunny sense, encouraging, but yet also an odd sense of also asked two friends of Friends to write but in the sense that being-Quaker is our being detached from such a different for us. One, Stephen Burns, is an Anglican about a peculiarity of life as lived and life, as if the very success of such a life priest from Britain who has been long engaged with. Lives that speak diversely, pushes us away. familiar and associated with Quakers in that speak a quality…diversely; and Sometimes too many of those Britain, and has also worshipped with that one seed-quality germinating and historical Quakers are just too damn good Friends whilst staying at Silver Wattle. spreading out and unfolding in so many at being-Quaker! Stephen lectures in the area of liturgy, and endeavours. That has been part of the motivation so considers the distinctive contribution mArk johnson for having a September ‘special issue’ of that Quaker worship gives to the larger September Coordinating Editor
2 the AustrAlIAn frIend | JuNe 2012 Contents
FEATURES REGULARS
4 The Voice of Mindfulness and Silence 2 Editorial 6 Quaker Voices at Silver Wattle 16 QSA Notes 7 Joseph and Hannah May and family 18 Book Review 8 Australian Quakers and Poetry The Early Quakers and the Kingdom of God: Peace, Testimony 9 Poetry Words Given and and Revolution by Gerard Guiton Good Qualities Of Soul. 11 What is distinctive about Quakers and Interfaith? 12 My faith and how it intersects with my work 14 The Quaker Presence at The Friends School, Hobart 18 The Garden of God 20 Satyagraha for Repair of the Natural World: One Issue; One Imperative – One Path 22 Local Care and Quaker Values 23 What is a Quaker? 24 Some thoughts on Quakerism and science 25 Water and Cooperation 26 An Account of Being Eldered Into Quakers
Cover illustration: wiki commons
THE AUSTRALIAN FRIEND | SEPTEMBER 2012 3 The Voice of Mindfulness and Silence
STEPHEN BURNS | GueST CoNTRIBuToR
he late liturgical historian So as a result of a wider inclusiveness experienced inwardly, by Quakers. That James F. White took a very the landscape is (slowly) changing in both is, they are not so much jettisoned, but Tpositive view of Protestant inter-church relations and academic re-appropriated–though their outward pluralism, noting that the fifty study–though perhaps quite how forms may be critiqued, and radically, in tumultuous years from 1520 produced participation in centralised, consensus, the process. what became the Lutheran, Reformed, bodies relates to “liberation” remains an Other Christians in their turn Anabaptist, Anglican and Puritan open question. This notwithstanding, could do well to absorb characteristics traditions, and that since then, durable whilst the twentieth-century was of Quakerism. They might, for ecclesial forms have emerged at a rate justifiably described as “the ecumenical example, recognise in Quaker habits of about one per century: Quakerism century,” for various reasons–and not of mindfulness much to enrich their in the seventeenth century, Methodism least the Roman Catholic Church’s practices concerned with ministry of in the eighteenth, the more-or-less recently revised liturgical forms, which the word. In “mainstream”/“old-line” American “Frontier” tradition in the sever it from the use of texts for prayer churches this revolves around readings nineteenth and Pentecostalism in the that at least many Christians have held (usually, but not exclusively, scripture), twentieth. Together, White suggested, in common–ecumenical prospects in some form of reflection (often, but these give witness to “a long process the new millennium look more dicey. by no means exclusively, preaching), of liberation” as “new peoples [have] “Receptive ecumenism” is, however, one and responsive prayer (in broadly successively achieved power to worship encouraging development, if somewhat “eucharistic,” gratitude-centred, as well in ways they find natural.” [note: more modest than the grand “dialogues” as intercessory, compassion-tempered, James F. White, Protestant Worship: of previous decades.1 modes). To this, Quaker mindfulness Traditions in Transition (Louisville, KY: My present reflections are a sketch offers expansive pathways into paying Westminster John Knox Press, 1989), p. within its mould, contemplating how attention to what many–in both Quaker 209-210.] Christians of diverse kinds might be and other Christian communities [note: Into the twenty-first century,enriched by the gifts of Quakerism. I am of course aware that Quakers Pentecostalism continues to grow most The twenty-first century has seen may or may not confess Christianity, exponentially, although interestingly some significant studies of Quaker just as members of many Christian alongside a massive resurgence of forms worship being placed into ecumenical churches are not necessarily doctrinally of eastern Orthodoxy. And notably, and liturgical studies circles, notably “orthodox” or deeply “traditioned” in both Orthodox and Pentecostal by Pink Dandelion, a Friend based in one way or another.]–regard (perhaps churches have very recently begun to Birmingham, England.2 Dandelion’s only complexly) as revelation, and can be drawn into the work of bodies like work sits alongside that of others in yield insight into processes in which a the previously pan-Protestant (though related but different genres which have sense of revelation may be given voice closely “observed” by Rome) World also opened up Quaker “spirituality” in contemporary witness as “letter” Council of Churches [note, for example, to a broad audience, notably Michel “takes life” in the present moment. Thomas F. Best and Dagmar Heller, eds, Birkel, Silence and Witness: The Quaker Itself drawn from the text of Worship Today: Understanding, Practice, Tradition (London: DLT, 2004) in scripture (think Rev. 8:1), the core Ecumenical Implications (Geneva: the series “Traditions of Christian “text” of mindfulness is silence (or at World Council of Churches, 2004).]– Spirituality.”] Whilst he focuses on least silence is a defining strand that and, apart from anything else, this is the distinguishing mark of Quaker attracts or animates other fragments) helping to broaden the discipline of worship, silence, Dandelion also shows and attention to how Quakers seek liturgical studies in which James White how liturgical practices kept by other and practice mindfulness can give was a leader. churches are as it were internalised, clues to other Christians about how (or
4 THE AUSTRALIAN FRIEND | SEPTEMBER 2012 indeed, if) they participate in silence sense of absence. At least for very does the intensity that can manifest in as integral to whatever it is that they many Quakers, Quaker liturgy may meeting. It challenges other Christians do with “word.” Curiosity and respect have a great deal to do with “raw” to re-explore how they conceive the about mindfulness invites non-Quaker presence: God here now. And as the inter-play of word and sacrament and Christians towards all kinds of alliances title of Dandelion’s book on Quaker to trust more deeply into what they they may or may not have already worship makes clear, however much hope and find available in what their discovered with affective and stirring reserve about outward rites Quakers own traditions name as means of Grace. forms of prayer within Christian may sometimes have mustered, they Receptivity to the silence of divine spiritualities (as just one example, do have their liturgies–ritual patterns, listening may be a rewarding part of of an Ignatian kind) and in broader gatherings for events with certain receptive ecumenism. As encounter resources (as just one example, forms of (albeit simple) shapes. with God, it may also perhaps have meditation with Buddhist heritage). Sometimes in Quakerism this has a role in receiving afresh a kind of Yet appreciation of Quaker embraced styles of unreserved bodily “liberation.” disciplines of mindfulness may presence: moaning, groaning, shaking, both push and focus such alliances. quaking, in ways at least akin to the sense Stephen Burns is Associate Professor of Furthermore, Quaker mindfulness is a of the Spirit’s epiphany in Pentecostal Liturgical Theology and the Study of life- as well as liturgical practice; by no Christianity: glossalia along with other Anglicanism at Episcopal Divinity School, means is it “cloistered” in the context overwhelmings.3 For all the apparent Cambridge, Massachusetts, USA, having of worship. It invites connectedness, restraint of silence, the body may also formerly been Research Fellow in Public a habit of awareness, an openness to be graced by unambiguously physical and Contextual Theology at Charles Sturt graced presence in the midst of life’s (if on other ways ambiguous) means. University (North Parramatta Campus). dailiness that can offer depth and Other kinds of Christians should be His recent publications include Worship texture to what other Christians do able to find much to be engaged by and Ministry: Shaped Towards God, within and beyond their assemblies. the unswerving insistence on a rich Pilgrim People: An Invitation to Worship If silence is “text” for Quakers, it immediacy close to and perhaps on the in the Uniting Church, Christian Worship: is evidently also “sacrament.” Indeed, surface of Quaker practice. Postcolonial Perspectives (co-author with Quakers have not been shy about using And whilst no doubt some Michael N. Jagessar) and Christian Worship (sometimes very strong, maximal) contemporary Quakers back off from in Australia (co-editor with Anita Monro). sacramental terms with respect to some of the more demonstrative the spiritual intimacy that may be episodes that their tradition teaches Notes. entered in silence (think Rev. 3:20). them is indeed part of their heritage, 1. [note: See Paul Murray, Receptive Silence may be conceived as not just mixed up with the evident vitality Ecumenism and the Call to Catholic equivalent to sacramental mediation of of Pentecostalism (and much other Learning: Exploring a Way for Contempo- divine reality but its consummation in contemporary charismatic spirituality) rary Ecumenism (Oxford: Oxford University communion by means even more fragile their own receptivity to others may Press, 2008) and other contributions, such as and “ungraspable” than the fleeting, in turn open them up to renewal of “Redeeming Catholicity for a Globalizing contingent matter of bread, wine, water, expressive experience. Age” in Natalie K. Watson and Stephen oil or whatever else other Christians Silence, according to the Quaker Burns, eds, Exchanges of Grace: Essays in may have trusted themselves to. theologian Rachel Muers, may best be Honour of Ann Loades (London: SCM But by no means is resistance to understood as God’s listening.4 This Press, 2008), 78-91. There are popular elaborate rites and dependence on is a rich insight that illumines what vessels to be confused with an empty Quakers can share in mindfulness as it ContInued on pAge 6
THE AUSTRALIAN FRIEND | SEPTEMBER 2012 5 Quaker Voices at Silver Wattle
TRISH JOHNSON | QueeNSlAND ReGIoNAl MeeTING
s David and I prepare to our world, being spiritual “midwives” as so what is happening at take up appointments as we learn how to nurture each other and silver Wattle in the new Year? ACo-Directors at Silver Wattle co-create the spiritual space we need. Young Friends Pre-YM2013 Camp in 2013, I reflect how much I have The daily rhythm and the spiritual for business and fellowship will be held gained, and shared, in this journey to an fellowship are deep anchors for us as we at Silver Wattle from 28/12/2012- Australian Quaker Centre. Three years struggle with our own blocks and seek 4/1/2013. Camping and self-catering, ago I wrote about my spiritual path: our own authentic voices. Many of us cost $11pp/day. Contact Rhys Dryzek This leads to needing a place and have found that the ancient landscape email [email protected]. space where I can step aside from my draws forth visions, and our songs and Phone: 02 6251 8967, mobile 0410 900 life commitments and allow the Spirit dreams rise and expand to the infinite 792 to speak more clearly through the voices horizons of Weereewa. And then the Accommodation before AYM: 2, 3, of others, and within my own heart. practical service of washing up, laundry 4 January. Bed and breakfast available I do not know how the vision of a and weeding help to keep us grounded! for a 2 night minimum, $44 pp/night. Quaker Centre will be established in We hope some of you can take the Other meals by arrangement and reality, or how we will resolve financial time to visit or re-visit Silver Wattle in depending on numbers. Book early! and other issues about which so many the New Year. David and I look forward AYM will be in Canberra 5-12 are anxious. But I do know that it calls to supporting the spiritual space and January. Because of distance it is not a to me deeply and I will be committing community at Silver Wattle, working suitable venue to stay when attending time every year to be a part of this with visitors, guests, course facilitators AYM. We hope to plan a Silver Wattle community wherever it takes shape, and participants, Elders and Friends in Open Time when the AYM timetable contributing however I am led. Residence, cooks and members of our is complete. My own experiences at Silver Wattle working bees. AVP National Conference. Silver have been very diverse: planning and Please contact us if there is an Wattle is fully booked from 12 -19 working groups, exploring Islamic opportunity for you to come and join January. beliefs and practices, healing times, us in the next phase of Silver Wattle. Quaker history, caring for our land and Email: [email protected]
the VoICe of mIndfulness And sIlenCe – ContInued from pAge 6
resources about receptive ecumenism of Silence: Quaker Spiritual Intimacy” in Suurmond, Word and Spirit at Play: Towards at the website of Churches Together in Stephen Burns, Nicola Slee and Michael a Charismatic Theology (London: SCM Press, England: http://cte.churchinsight.com/ N. Jagessar, eds, The Edge of God: New 1994) stresses the interpretive category of Groups/91312/Churches_Together_in/ Liturgical Texts and Contexts in Conversation “play” with respect to Pentecostal participa- Local_Ecumenism/Resources/Worship_ (Peterborough: Epworth, 2008), 253-261. tion in liturgy.] and_reflection/Receptive_ecumenism/ 3. [note: Note, for example, Wolfgang 4. [note: Rachel Muers, Keeping God’s Silence: Receptive_ecumenism.aspx]. Vondey, Beyond Pentecostalism: The Crisis Towards a Theological Ethics of Communica- 2. [note: Pink Dandelion, The Liturgies of of Global Christianity and the Renewal of tion (Oxford: Blackwell. Quakerism (Aldershot: Ashgate, 2005) and the Theological Agenda (Grand Rapids, IL: other contributions, such as “The Liturgy Eerdmans, 2010), which like Jean-Jacques
6 THE AUSTRALIAN FRIEND | SEPTEMBER 2012 Joseph and Hannah May and family
CATHY DAVIES | New SouTh wAleS ReGIoNAl MeeTING
oseph and Hannah May, their is placed central in the embroidery. origin in England. The first acceptance five sons and six daughters and The Mays were prime movers in the into membership in South Australia was JJoseph’s brother, Henry (described building of the Mount Barker Meeting not until 1850. Disownment was drastic as ‘of weak intellect’) migrated to South House and formed the core of the and cruel, particularly in Australia Australia on the ‘Anna Robertson’ in Meeting. where there were insufficient young 1839. Joseph, Hannah & Henry were The embroidery shows a bride and marriageable Quakers. The Society of aged in their 50s. Joseph had been a groom at the gateway to the Meeting Friends became at risk of dying out. chemist in England. House. Four from the May family were This Quaker law was changed in 1858 A contemporary described them married in the Meeting House. The first by London Yearly Meeting. thus: “They were a Quaker family of the wedding in 1855 was of Elizabeth May The Aboriginal domestic scene, the olden time, and had brought with them to William Sanders. The names of all May home “Fairfield’ andActs 17:26 from the old country the language, of Joseph and Hannah May’s children which was quoted by William May manners and principles and to some appear below the wedding scene. after helping in a traditional Aboriginal extent the dress of the early Friends, The May family was instrumental funeral ceremony, depicts the harmony and here they began their colonial life, in ensuring the survival of Quakers and mutual respect held one for the farming, gardening and dairying, all in South Australia, especially as each other. putting their shoulders to the wheel, child (except Thomas) married another After seven years of living in even the little girls helping. And what member of the Society of Friends. temporary accommodation on the a life it was. The work was all new to At this time there was no structure farm, “Fairfield” was built to house them, for they were town, not country for applying for membership, so if a the large family. The welcoming May people.” couple wished to marry and one of family at “Fairfield” became known Many accounts exist in letters & them were not already a member of as a gathering place for Friends from journals written by various family the Society of Friends the non-Quaker overseas as well as for Friends visiting members of how valued and central to was not able to become a Quaker. from other Australian Meetings. their lives, Meeting for Worship was. The Quaker partner was disowned The Mount Barker Meeting House for ‘marrying-out’ by their meeting of
THE AUSTRALIAN FRIEND | SEPTEMBER 2012 7 POETRY
Australian Quakers and Poetry
JeAN TAlBoT | NSw ReGIoNAl MeeTING
hat is it that typifies may shape our lives. (p12) Quakers, with other Protestants, reacted Quaker poetry, as opposed against the established church with Norman Talbot, in his lecture to that of others? Though its highly decorated churches, music, W “Myths and Stories, Lies and Truth” in this we can say there are poems poetry and liturgy. (p13) He affirms the (1999) quoting Ralph Waldo Emerson, specifically about the experience of necessity of the break for Quakers “in says, “Though a true symbol’ has its silence in Quaker worship – e.g. Gerard their search for truth”, [but says] “their true sense [only] for a moment’ we Guiton: break with art was a denial of God.” do, Friends believe, share symbols, Acknowledging that contemporary “Stillness is the fathomless well” – even especially in ministry”. (p 47) Another Quakers were no longer so strongly these could be about some other form of American poet, Robert Frost, uses a opposed to art, he felt that they still meditative reflection if seen out of the similar description in “The Figure a failed to take it seriously. One might Quaker context. One of Norman Talbot’s Poem Makes” to explain how for him a think that as this lecture was delivered poems in Les Murray’s Anthology of poem is created: 47 years ago, the comments may no Australian Religious Poetry includes the It begins in delight and ends in longer apply, but two later lectures, by lines: “People are in a springing space/ wisdom. The figure is the same as for J Ormerod Greenwood in 1982 and where to keep silence/gives Gregorian love… It begins in delight, it inclines Norman Talbot in 1999 addressed voices in another place”. However, in to the impulse, it assumes direction similar issues. his introduction to that volume, Murray with the first line laid down, it runs a The first of these particularly focuses is at pains to indicate that he does not course of lucky events, and ends in a on the lack of celebration in Quaker categorise the poems by theme or religious clarification of life –not necessarily a worship compared with other forms affiliation: “I have come to believe that too great clarification, such as sect and cults of religious expression. Ormerod much labelling tends to entrap a poem and are founded on, but in a momentary Greenwood says: “Celebration lifts restrict its life. stay against confusion. us out of the glass cage of personal I can remember times when I was We would generally want our poetry experience, with its intense separation revolving some thoughts in my head to reach towards universal experience and inevitable uniqueness, and unites for a few days, there would be a ‘eureka’ rather than being confined. us in a common shared experience moment when I found a sensory However, our unique form of that transcends time.” It concerns image which clarified the thoughts in worship with ministry arising from deep him that Quakers historically have my head and, with any luck, could be reflection does have much in common limited the range of experience they written down in a poem. Some of my with the creation of some kinds of would allow to move them, though he best poems came about this way, where poetry, especially that arising from the makes exceptions for George Fox, John a connection is found between the Romantic tradition, as two Backhouse Woolman and Margaret Fell. He cites, internal and the external worlds. The for example, Margaret Fell’s castigation lecturers have noted. Clive Sansom in experience of writing haiku can be of of Quakers for their “silly poor gospel” his lecture “The Shaping Spirit” (1965), this kind. This seems to amount to “a by which they differentiated themselves a title taken from the Romantic poet momentary stay against confusion”. I’m from others by their wearing of plain Coleridge, says: sure many other poets, Quaker or not, dress and refusal to join in community Each Meeting is an experiment. Its success have had this experience. ceremonies. depends on the devotion and concentration Though in his lecture Clive Sansom This separation, persisting until the of every member… When the experiment offers Quakers a “spiritual Oscar for late nineteenth century, included their succeeds, we have confirmation at a very their special contribution to religion”, being forbidden to read novels or go to deep level, shared with our fellow men. he goes on to identify a blind spot plays. The only admissible poetry would We feel that somehow the divine spirit with reference to the arts, tracing be devotional. Poetry of the imagination has shaped our spirits, and that our spirits this deficiency back to the time when would seem too light and frivolous.
8 THE AUSTRALIAN FRIEND | SEPTEMBER 2012 POETRY
Words Given Good Qualities Of Soul. Patience regains strength Silver wattle rhythm for timely resilience; Spirit Song Silence when we must move Fellowship with like sometimes even shrewd hearts and Minds action does not suffice. listening we need openness Absorbing to the beyond our different journeys which is akin; Along the road something may filter in To light and love to the quiet soul making for resolve. Sue Parritt. Victoria Regional Meeting Touched by God`s sense, we shall recognize malevolence; if wolves there are in sheep`s clothing, from afar we shall see them and shepherd them hence. In cases more dire we may have to dare; may courage be ours, and friends, and power from beyond, then on to the kingdom.
Reg Naulty. Canberra Regional Meeting.
AustrAlIAn quAkers And poetrY – ContInued from pAge 8
Norman Talbot, in his lecture, felt that he grew up in, set himself the task of Every day is sacred in life’s calendar Quakers were still apt to assume there writing an annual Christmas poem. As Welcome as pealing bells on that post-war was no Truth to be found in fantasy. Ormerod comments,”the ancient rites April morning. It is hard for us to recognise ourselves which have passed from one culture in the earlier strait-jacketed image, to another have been transplanted to a References: yet it lives on, at least in the popular continent where they do not physically perception. Lately I had a call from a fit”. Clive Sansom, “The Shaping Spirit”: woman who thought we were the same Quakers now, with their increasing Backhouse Lecture 1965 as the Amish, and she is not alone in awareness of responsibility to care John Ormerod Greenwood, “Celebration: that. for the earth, to identify with it and A Missing Element in Quaker Worship”: In preparing his Backhouse lecture, the other life-forms which share it Backhouse Lecture 1982 Ormerod Greenwood was looking with them, are perhaps more ready to Norman Talbot, “Myths and Stories, Lies and for Quaker poetry of celebration, celebrate in their poetry and worship Truth”: Backhouse Lecture 1999 using Norman Talbot’s “Christmas than they were 30 years ago. The poetry Ed Les. A. Murray Anthology of Australian Storm: Hunter Valley” for illustration. which comes to the AF through me Religious Poetry Collins Dove, 1986 Norman, seeking to make sense of the is often poetry of celebration. In the Christmas festival in a very different words of Sue Parritt from the June climate and landscape from the one edition:
THE AUSTRALIAN FRIEND | SEPTEMBER 2012 9 Submitting to Truth and Integrity
ADRIAN GLAMORGAN | weST AuSTRAlIAN ReGIoNAl MeeTING
arly Friends saw a commitment the commencement of that series were the public record for four more weeks to truth and integrity raw: “If you come here illegally, I don’t during the election campaign. The Eas a necessary sacrifice:care about your story, first thing you do select Senate committee majority relinquishing the old dependence on a is you turn around and go back.” subsequently found “Mr. Reith deceived priest; rejecting material self-interest But then something happened. the Australian people.” Nonetheless, and strutting pride; seeking through After experiencing the extreme dangers Tampa changed the Australian psyche. experimental/experiential processes of Kabul, Afghanistan, the performer From that time public attitudes to the deeper wisdom linked to God’s said, “Now I’ve been here and spoken refugees became widely and more will, then submission in that direction. to people, I don’t want to turn away visibly hostile to asylum seekers; the It meant effort: offering a fair price, refugees, I don’t want to turn away re-elected government could be far fulfilling commitments, being open people who need to be reunited with more punitive in its policies; and noble to an uncommon way forward. The their families.” His emotions trembled international law seemed less than than testimony for truth and integrity close to the surface. “I don’t want that. sacrosanct. shaped Quakers every bit as much as Who would want that? I don’t want If you view the SBS series, you will Friends’ recognition of peace, equality people to go on suffering needlessly, see evidence that the former Deputy and community. What call is there in when we can give them somewhere safe Leader of the Liberal Party is a caring us today? to be. But I don’t want them to come to man, affected by the terror and awfulness In a postmodern, post-Grand Australia in boats.” of what he witnesses in Afghanistan. Narrative era, with multiple Angry Anderson’s direct experience But for Reith, news of so many of these viewpoints, and celebrity excess, a of people, hearing their real life stories, Nauru refugees being killed upon return humble commitment to Truth and was transformational. His experiment and others left in mortal danger just Integrity might seem philosophically with truth left Angry Anderson highlights that “mistakes” will happen. old-fashioned and politically irrelevant. visibly less angry. The closeness to the Stories and experiences do not shift However, the general crisis in public experience and stories makes change every heart. In the week of publicity, confidence in government and politics; of heart possible. He could no longer Reith called the children overboard the ample evidence of social and easily dismiss refugees as “other”. event “a minor incident, long finished” environmental irresponsibility by Speaking truth in our daily practice and “a small thing.” corporations; the destructive amorality involves cultivating a kind of conscious Smart Machiavellian politics may of the market; and the elevation of innocence or receptivity; a mildness to have short term gains in the polls, but material self-interest as sufficient be developed daily. This discernment long term it appears to be undermining justification, arguably makes it timely is free of any appetite for being right; people’s trust in democracy. Just as for Quakers to publicly advocate for neither is it swayed by the fear or sting corruption on high trickles down, so stronger standards of truth and integrity of being found wrong. It has to be too the steady spin, self-deception and in public life. prepared to empty itself, before it can hyper-criticism of oppositions and On SBS-ONE tv’s August 2012 fathom what needs to be said. governments risks undermining trust special of Insight, hard-rock singer- Peter Reith also featured in the in the system altogether. A 2012 Lowy songwriter “Angry” Anderson of Rose SBS series. During the 2001 “Tampa Institute Poll found that only 60% of Tattoo, explained that he had spoken election”, Reith made unsubstantiated Australians say democracy is preferable more strongly against “boat people” claims that children were being thrown to any other kind of government, and in order to “get the gig” in the second overboard by asylum seekers. Despite only 39% of 18 to 29 year olds. What series of the docu-reality show Go Back being promptly corrected by Admiral to Where You Came From. His words at Chris Barrie, Reith did not amend ContInued on pAge 13
10 THE AUSTRALIAN FRIEND | SEPTEMBER 2012 What is distinctive about Quakers and Interfaith?
HELEN GOULD | New SouTh wAleS ReGIoNAl MeeTING
erhaps the most distinctive Woolman wrote, “Love was the first sometimes (being human) we have aspect of Quakers and Interfaith motion, and then a concern arose to lagged behind our guide. This may have Pis that we have been doing it spend some time with the Indians, that happened, for example, in the 1930s for so long, from the very beginning I might feel and understand their life, when Sydney RM rejected Marie Byles’ of our particular expression of faith. and the Spirit they live in, if haply I application for membership because Until less than 100 years ago, almost might receive some instruction from she was Buddhist. all other forms of Christianity (and we them, or they be in any degree helped I sometimes attend Catholic, are Christian, or post-Christian) were forward by my following the leadings exclusive: other religious traditions may of Truth among them…” (QFP (UK) Uniting Church and Anglican events, have some value but there were ways in 27.02). and I sometimes hear people in those which We Christians were Right and How are we Quakers doing, here churches yearning for a more mystical, “They” were Wrong (and might go to in Australia? During World War 2 experiential practice, yet uneasy lest it Hell). Friends were very active in helping the intensify the individualism that might So Quakers have been distinctive “enemy aliens”, mostly German Jews, pull community apart. We Quakers (though only among Christian faiths) who were shipped to Australia on the are very fortunate. Long before in always being inclusive. This is Dunera. Wahroonga Meeting was the mainstream churches, we have expressed in John 1:9 “The true light, largely founded by refugees of German developed some wonderful practices which enlightens everyone, was coming and Jewish descent, and Monika Smith, for discernment and transformation. into the world”. (NRSV) but there is a child of the Meeting in the early We have Meeting for Worship and a deeper authority for it. George Fox days, is prominent among those who expressed this well when he preached in faithfully continue the work on behalf Meetings for Worship for business. Ulverston Church, “You will say, Christ of refugees and asylum seekers. Since Individual practices are tempered by saith this, and the apostles say this; but they are mostly not Christian, work on corporate disciplines. We have practices what canst thou say? Art thou a child of their behalf interweaves with Interfaith for walking in the Light, ways that Light and hast walked in the Light, and work, both in Melbourne which has teach us so that what and how we speak what thou speakest is it inwardly from a very lively Interfaith ‘scene’, and is inwardly from God. God?” (QFP (UK) 19.07). elsewhere. Moreover, some of us actively Our practice of corporately testing So, in the 1650’s, a servant, Mary learn from and practice other religious matters for discernment in our Fisher, was empowered to travel to traditions: Judaism, Buddhism, Taoism, Meetings for Worship for Business, preach to the Sultan of Turkey, and she Aboriginal spirituality and more. may slow us down in responding to the later said of this visit, “Now… have I As Woolman intimated, light, yet it also ensures that we remain borne my testimony for the Lord before inclusiveness is not enough: we must a worshipping community. the king unto whom I was sent, and he be willing to learn from others and to was very noble unto me… They are change, to become different from how more near Truth than many nations..” we now are in the world. That is painful. (QFP (UK) 19.27). Sometimes Quakers have been enabled In 1763 in Pennsylvania, John to do this, individually and corporately,
the AustrAlIAn frIend | JuNe 20110 THE AUSTRALIAN FRIEND | SEPTEMBER 2012 11 My faith and how it intersects with my work
WIES SCHUIRINGA | New SouTh wAleS ReGIoNAl MeeTING
he foundations for my faith meaning within the myth. Perhaps I that guide the organisation’s work: come from growing up in am then what some call a “cultural” optimism, integrity, collaboration, Tthe Mennonite Church in a Christian who identifies with the respect, effectiveness. rural region in the Netherlands. The Christian values but reads past the rigid Whilst I like these values and their liberal Protestants did not socialise narratives. definitions, and I use them in my work, with the Calvinistic Protestants; I do though find some Biblical I rather like to think that such values farmers did not socialise with their texts important. For example Micah have not just been developed by several farm labourers; trades-people socialised 6: 8: “And what does the Lord require clever staff members. I like the idea that amongst themselves. Public schools and of you: To act justly and to love mercy these values have a deeper resonance in Christian schools are equally subsidised and to walk humbly with your God.” the world religions. by the State and children from these This is a text I have reflected on during There is a deeper level of different schools did not socialise either. Meeting for Worship, or in difficult understanding over the ages, formed Catholics were few and a curiosity. work situations. from a deeper seeking about who we are I saw the social divisions in my In my work I find Christian as human beings and what our purpose community– the acceptance that the reflections and values essential for is. lower social classes were where they framing what I discern and do. Why is I’ve worked in organisations which should be. it that we seek out people who are in have placed in all of their publications I also saw that the Gospels preached a difficult time in their lives, the ones that they are “non-religious”. I always something different to the conditions who have drifted or been pushed out delete this in job description, or job that I saw around me. of society? To this question reflection ads, and other such publications that I I became a member of the answers “I tell you the truth, whatever have had to look after. I have never been Mennonite Church when I turned 30. you did for one of the least of these called on it. I think that it is a petty It was a commitment to base my life brothers of mine, you did it for me.” branding statement to be different from on the values of the Sermon on the [Mt25:40]. Anglicare, Catholic care, Unitingcare Mount and other teachings of Jesus. Perhaps then my faith is more of a and other denominationally based care Fortunately Mennonites do not require choice what I like to believe in–a choice providers. literal acceptance of the bible because I of what makes sense to me in my daily I think too that my interest in have never subscribed to a virgin birth, life and in my work. ecumenical work and working with walking on water, The Resurrection or I often use the Quaker guidance representatives from the different similar supernatural events. that there is that of God in everyone. churches is also part of healing the I also do not believe in an intervening When my understanding of my staff, religious and societal rifts that I grew God, who can choose to smite or not colleagues and clients is guided by this, up with: rifts which delineated who you to smite; nor a God to whom we can or when I reflect in this way before could talk with and who not. How the prayerfully petition for rain to break doing something, the possibilities are beliefs and lives of others were made droughts or for it to cease so to end so much greater. fun of. Difference was suspect rather flooding. The organisation that I work for than celebrated. I am no literalist, but I can discern has formulated a number of values At times Quaker practice can make
12 THE AUSTRALIAN FRIEND | SEPTEMBER 2012 situations rather uncomfortable for my was for the purpose of officially ending several minutes I broke the silence and colleagues. the contract. I could have dealt with we finished the meeting. My team Some time ago, I terminated the situation by phone or email, or leader and I then had a strong coffee somebody’s contract during the by posting a letter of termination of and she asked me: “what happened, probationary period. I had employed a employment, but by doing that I would you are never stuck for words, and I did person who was not suitable for the job. not have been only a coward, nor would not know what to say … that was so This was a very difficult process with have had the opportunity to recognise painful?” a lot of agonising. The staff member “that of God” in the person. I had felt calm and could let the concerned could “talk the talk”, but We met and confirmed the person go, knowing that there was a not “walk the talk” and was becoming termination, the last details of handing deeper human sharing in this difficult a liability in the service. I knew that over the work and the keys, and other this staff member belonged to a church such required details. We had calm and situation for all of us who were present. tradition. general discussion wishing the person We were all in the Light, present to On a cold day, in a very cold office well, and then it was silent. I felt very each, and in the Grace of God. that we had booked for the morning, comfortable, holding the silence to my team leader and I met with this staff acknowledge this difficult moment and member who knew that the meeting holding the person in the Light. After
submIttIng to truth And IntegrItY – ContInued from pAge 10 are we to make of the Leader of the company trying to patent a Papuan New consider risking being the “lead witness” Opposition who in May 2010 told Guinean’s gene sequence. We might for honesty in public and private life: Australians not to believe everything he raise the alarm that uranium mined shining light on the prospects this has says? Only his written-down, carefully in Australia has now contaminated for developing character, discovering scripted words in speeches or policy Fukushima prefecture and rendered could be relied on, not statements made large areas uninhabitable and deeper personal meaning individually, in the “heat of discussion” or in response un-farmable. These are all humanitarian and rebuilding community and trust in to questions at press conferences. Is this or environmental matters. They are our leaders. a path to what Quakers once esteemed worth campaigning for. If not us, then whom? as “peaceable government”? But in such cases we are usually As Friends we may be drawn into lending our support to those with the debates about refugees, or Guantanamo technical expertise. On this matter Bay. We might be affronted by a of crisis of integrity, Quakers could
THE AUSTRALIAN FRIEND | SEPTEMBER 2012 13 The Quaker Presence at The Friends School, Hobart
JULIAN ROBERTSON | TASMANIA ReGIoNAl MeeTING
hen Hobart Quakers factor. There is good reason to suggest Why can’t we share the world’s resources opened The Friends’that the Quaker influenced practices more evenly? Maddy and Issy Yr 9 School in 1887, with of the school contribute to academic W These students’ written queries find a Quaker Principal from England, achievement. their way into the school’s What’s On Samuel Clemes, and, soon after, Imagine a group of 150 teenage newsletter. financial support from the Baptist students and staff, sitting on wooden Further indications of the Quaker Church, it was intended to provide an benches and chairs in a circle, facing presence at The Friends’ School are best education based on Quaker values and each other, in a gathered silence. This observed in the occasional unstructured practices for Quaker and non-Quaker happens daily at Friends. Between six everyday actions, such as the objection students. and eight hundred students use the by a (not a Quaker) member of staff Today, 125 years later, the school Hobart Quaker Meeting House each to the requirement that the students has grown into a diverse learning week in this way. Our Gatherings are community of over 1300 students, modeled on the Quaker Meeting for in the orchestra must stand when the about 250 staff, more than 1800 current Worship, and combine a ‘centering conductor walks in; or the mention by parents, and other stakeholders such as down’ period of up to 20 minutes, Yr 12 students at their Last Gathering state and federal education authorities depending on age, followed by a of how valuable the (adapted) Quaker and tertiary institutions. consideration of ideas of wisdom, in phrase, ‘Walk cheerfully over the earth, From my perspective, as the Quaker ways that range from worship sharing, connecting with the good in everyone’ Coordinator at Friends, I can see much to a structured programme that might has been for them; or the decision by that suggests the Quaker voice is alive involve staff or students speaking. Our a (also not a Quaker) member of staff and active at Friends, in large and in students are learning to sit communally to exclude an Australian Defence Force small ways, formally and informally. in reflective silence, to ‘slow down the stall from a Careers Fair held at the But I know that this influence can brain’, to listen inwardly, and share the school. never be taken for granted. Friends is wisdom that they may receive. It is a other examples of Quaker like a continuing experiment, a school valuable life skill. And in the language presence at Friends’ are: that is meeting the educational needs of Quaker practice, it is the path of of a largely secular community using prayer and worship. 1. Curriculum units in the High the values, wisdom and practices of the Interestingly, some of the most School Connections program Religious Society of Friends. It exists memorable gatherings have been held entitled ‘Let Your Life Speak’, at the interface between the secular on outdoor education camps. in which students choose a and the religious. It distinguishes The One of the ways of exploring the project that demonstrates Friends’ School from other schools in values of the Quaker Testimonies, beliefs in action. the same genre. which we have found works well in the 2. The use of first names by It would be true to say that this High School (Yrs7-10), is to use the students when they speak to experiment is working well at present. Advice and Query model. For instance, staff, rather than the use of The full waiting lists are one indication. at the end of a couple of gatherings on formal titles. Another is that the profession with the the Peace Testimony, students wrote 3. The staff Meetings for worship largest number of parents with children their own Advice and accompanying held at the beginning of each at the School is education (teachers and Query, an example being: term and at the end of the year, academics). The majority of parents, Global peace involves equality, and if and the silences held before when surveyed, say it is the values and there is too much greed, we will never meetings. practices of Friends that influenced achieve the equality that we need for 4. The encouragement of the use their choice. Academic success is also a peace. of Quaker business meeting
14 THE AUSTRALIAN FRIEND | SEPTEMBER 2012 practice at staff meetings. plan ends with the question “How will Friends’ School. 5. The Professional Development our values be illustrated in this plan?” In recent years the health science of program on Quakerism for new An example of an action that has Positive Psychology has become widely staff, and Quaker themes in developed from the Strategic Plan practiced in schools, especially in the other PD programs is to make Friends more financially USA, and increasingly in Australia. 6. The Quaker in Residence accessible. This led to a deliberate Two of its themes are the promotion program, in which Quakers campaign of fundraising that has of positive emotions and positive visit the School, and share resulted in the Mather Foundation, their talents, and tell groups funds from which can only to be used relationships. It is an affirmation of of students and staff how their in providing bursaries for students from George Fox’s ‘Walk cheerfully…’ and Quakerism informs their work. less advantaged backgrounds. ‘…that of God in everyone…’ 7. The presence of (currently) 7 We are very much aware that a These are some of the ways in which, Quakers on the staff, including, fine list of values is impressive, but is I think, it is reasonable to suggest that most importantly, the Principal, only meaningful to the extent they are the Quaker voice is an ongoing presence observed in practice in the daily life and about a dozen current at The Friends School. Quaker parents, and many of the School. After all, Quaker is as There is a view, quite widely held more past parents. We also look Quaker does! Students come to Friends amongst Quakers that a fee paying forward to welcoming a new with values they have learned, mostly Quaker Principal in January from their parents. If we want to claim school such as Friends does not fit well 2013. the presence of a Quaker voice, we know with the Testimony to Equality, since 8. The presence of a majority of that the school’s values, which derive those parents who would like to send Quakers on the Board of the from the Quaker Testimonies, need to their children to the School, but can’t School be articulated, discussed and owned by afford to, are excluded. On the other One of the greatest things about the students and staff. This happens with hand, consider the benefit of a learning Quaker Testimonies and practices is varying degrees of success, as would community which is influenced by that they are so relevant in today’s world. be expected in a large and diverse beliefs, processes and practices that This is great for Quaker organisations community. Quakers uphold. working in the secular world. The The benefit of learning the skills of For the students at the school today, values contained in the testimonies of silent reflection and stillness of mind the Religious Society of Friends are as is increasingly being acknowledged and the many past and future students, good as any, and are strongly supported within education and in brain research. their education has been and will be by staff. Indeed, Quaker ideals and The Friends School, with its well- touched in some way by the Quaker practices are held in high standing by established practice of intentional Testimonies, the practice of silent most staff, and many adopt them as communal silence, is well positioned communal reflection, by contact with guiding principles. to adopt the curriculum implications Quaker organisations such as Quaker The Quaker Testimonies we use at of these developments. Students may Service Australia, by the example of Friends are Simplicity, Peace, Integrity, not appreciate the benefits of such a Quakers on staff and the many Quaker Community, Equality and Stewardship. Quaker education until long after they visitors who have spent time at the These are listed in the Values chapter have left school. We frequently hear of the School’s Strategic Plan, and from ex-students that their values as School. It is a worthwhile compromise, the achievements and plans for each adults, their work ethic, community in my view. testimony are noted and reviewed engagement and reliance on quiet annually. Every section of the strategic reflection are rooted in their time at The
THE AUSTRALIAN FRIEND | SEPTEMBER 2012 15 QSA Notes people, places & projects
jalamba organic processors and Busso. His decision to become involved is the Lake itself which, though fresh training Centre (jop) with JOP’s work in order to ‘give-back’ water, is contaminated though misuse Jalamba Organic Processors and to the communities, where from his and mismanagement. Ignatius referred Training Centre ( JOP) became a QSA own family finds its roots, has been a to the Lake being used to discard the project partner around 18 months ago. profound and positive one. waste from fishing hauls and other During this relatively short period Traditionally fishing communities, rubbish, as well as being contaminated of co-operation the project has been the islands on Lake Victoria are with human waste and without any affecting great benefits in farming home to many rural female farmers established irrigation schemes. Add to communities of Uganda’s Mpigi who are struggling with no reliable this the rapidly increasing population, district, approximately 70kms south of sources of income and inadequate and the need for an alternative water Kampala City. food production. Fishing is culturally a source is vital. The project is currently supporting male only occupation and as such the It is from these imperatives that the 60 female farmers on the islands of responsibility for feeding families and QSA partnership came about and the Bunjakko and Busso through one year’s growing fruit and vegetables is borne by project has since been enthusiastically intensive training and one year of follow women. underway. The basis of the course has up support; so to increase household Despite being located in the been running training in integrated food production via sustainable, organic fertile crescent of Lake Victoria, organic agriculture, in fact, part of the agricultural practice. In the longer term, damaging agricultural practice has led scheme has also involved a period of subsistence farmers will find support to significantly depleted soil quality residential training with QSA’s project to maintain a more generalised food and ever smaller agricultural yields. partner St Jude Family Projects and security and increase household income This, coupled with unreliable weather Rural Training Centre, where the in a region struggling with the effects patterns, generalised poor farming farmers have learnt to make compost of land degradation, poverty, high practice and an increased occurrence and harvest water, make organic population growth, increasing rates of of pest and disease outbreak, has meant pesticides and re-establish nutrients HIV/Aids infection and the effects of that the island communities are living in into much depleted soils. climate change. what Ignatius termed “absolute poverty” In conjunction to this, the project On his recent and first ever trip which in turn has led to increased rates is also providing farmers with local to Australia, the QSA office had the of malnutrition, particularly among varieties of good quality fruit and pleasure of meeting with Ignatius children aged 2-5 years. vegetable seeds which would otherwise Kakembo Ntambi, JOP’s executive Ignatius spoke of a further be out of reach, in order to boost yield director. After a day of seeing Sydney imperative to assist farmers in becoming but also for farmers to be able to harvest in the sunshine; a ride on the Manly self sufficient, “when 60 -70% of the and store seeds that will remain robust ferry, a walk around circular Quay and population earns below $1USD per and productive, until the next planting a discussion of Australian football, day” , that produce which is available season. Indeed, JOP has also been Ignatius offered QSA the opportunity to purchase, is almost invariably instrumental in supporting farmers in of an interview to learn about the scope unaffordable and of a substandard establishing safe and effective granaries of the project and to hear about their quality as it is transported from the for storing their harvest and seeds for latest progress. main land meaning additional transport longer periods of inclement climate. Ignatius spoke earnestly about his times and costs. An additional focus of the training own journey of approaching retirement Water quality has also long been a will be that of environmental protection, and recognising that much positive concern to JOP as the primary source in particular for re-planting and work needed to be done in struggling of water for farmers, for food and cash reinvigorating woodlands on the islands communities such as Bunjakko and crops as well as drinking and cooking and providing sustainable alternatives
16 THE AUSTRALIAN FRIEND | SEPTEMBER 2012 to burning wood for cooking etc. Not Nadukuppam High School ‘10th But there was more good news. only do many women and children Standard students received the marks The Nadukuppam High School was travel over 5 Km s to collect firewood, for their final examinations. There was announced as a Higher Secondary forests on the islands are ever shrinking a substantial increase in the number of School by the State Government due to an unsustainable rate of use. students receiving pass grades. When Education Department. Now the Indeed, timber resources are generally we began working at the School in children can study till 12th standard, acknowledged to be in unsustainable 2003, the pass rate was one of the and they can expect more support decline the world over and this remains lowest in Tamil Nadu at only 10%; the from the government for buildings and the underpinning for QSA’s ambition following year this mark increased to a other resources needed to upgrade the that reforestation be at the fore front 42% pass rate. Now this year the pass school. Our school was chosen due of sustainable development practice in rate has improved further into 68%. As to Pitchandikulam involvement and partner projects. usual the girls have scored higher marks continued QSA support, as the school than the boys. This is a remarkably shows not only the infrastructure pitchandikulam forest project, good academic result for a local village development but also academic tamil nadu, south India school’ and help has come in several achievement. Another project partner has recently ways from special classes conducted on sent some good news to QSA, which Saturdays and during the evening, to Anna Abbot and Jackie Perkins, New South illustrates the impact of QSA’s support. help children with individual learning wales Regional Meeting From Lourde Epinal we learned that difficulties.
QSA is a member of the Australian Council for International Development (ACFID), and is a signatory to the ACFID Code of Conduct. The purpose of QSA is to express in a practical way the concern of Australian Quakers for the building of a more peaceful, equitable, just and compassionate world. To this end QSA works with communities in need to improve their quality of life with projects which are economically and environmentally appropriate and sustainable. 119 Devonshire St Surry Hills, NSW 2010 Australia • [email protected] PhoNe +61 2 9698 9103 • FAx: +61 2 9225 9241 • ABN 35 989 797 918
THE AUSTRALIAN FRIEND | SEPTEMBER 2012 17 The Garden of God
GERARD GUITON | NSw ReGIoNAl MeeTING
ome years ago I attended a Quaker Church had thus robbed the Sermons on we can think of those we love, past and conference where a Friend from the Mount and Plain, and the Beatitudes, present, or those we have hurt or who SEvangelical Friends Interna- of their religious authority and political have hurt us. We can forgive and cherish tional (EFI) delivered a paper. When he potency. The inevitable outcome was them. And we can give thanks to the still, finished, the first question came from physical violence on a massive scale. Only small Voice that created the ‘Garden’ that a man sitting behind me from Friends now are modern theologians catching up we can always improve. United Meeting. ‘What’s all that got to with the Quakers’ accusation which was, Fretting about the ‘Garden’ is useless. do with Quakerism?’, he asked pointedly. in effect, an indictment of the Church It’ll get messy come what may—that’s The lecturer was a little shocked and with crimes against God and humanity. life; we get out of synch. Prayerfully we puzzled because, after all, he was talking The Kingdom was the Quakers’ central can tidy it up without rushing. Know about the Quaker way—his EFI way. and passionate focus as it was for Jesus. It also that to this ‘Garden’ all may come Later, in conversation with the two was their inspiration. Of over 800 tracts if they want to share our dreaming, if Friends it struck me that the ‘mundane’ out of 1,000 published between 1652 (the they wish to be authentically a part of it. things we shared were themselves vital year of their first known published work) Such authenticity is really important if toGod. They made up important parts and 1663, a minimum of 90% centred on we desire a fruitful and lasting time with of our lives, each of which, after all, the Kingdom. them in this ‘Eden’ we share with God. was made ‘in God’s image’. If we could They claimed to have re-discovered it In our welcoming, we will trust and think communicate successfully on these levels for their own times and for all time. It was the best of them, assume they will do why not more effectively on the inner their common language in word and deed, the right thing. It is vital to be open and level? and it forged an incredible bond of love vulnerable in the ‘Garden’. I guess there are lots of answers to that among them. I’ve counted 40 alternative This is a ‘place’ where worry can be question but for me one stands out: we names they used for the Kingdom like faithlessness but where something is often miss something common to us all, ‘Covenant of Peace’. James Nayler called certain—it is a ‘place’ where wonderful a kind of inner voice. We miss it because it the ‘Garden of God’. work is always done, the active work of it’s kind of hidden. Yet we instinctively Early Quaker language was fluid; word spreading peace, equality, justice and know it’s there, inherently within and meanings and even names sometimes compassion, all in an atmosphere of truth among us. This ‘something’ waits to be flowed into each other. So the following and simplicity. This ‘Garden’ is now and unveiled to become our conduit to a equation helps us better understand the not just a future dream. greater understanding of each other and, ‘Garden’: We can carry the ‘Garden’ around with us in heart and mind as we follow hopefully, unity among us all. So what Kingdom (the ‘Garden’ etc.)=the the Jesus Way enunciated on the Mount conduit or inner voice, what ‘something’ Light=the Christ=the Spirit=Love=the or Plain. In fact, we can do ourselves a am I talking about? Word=Truth=the Jesus Way=’Primitive’ big favour by reading the Sermons in The answer is the ‘Kingdom of God’, Christianity=the Way of the Kingdom Matthew and Luke. They are the most and this is how the story goes . . . In the ‘Garden’ we can plant seeds, revolutionary and subversive literature George Fox and Friends accused the prune this and that, create compost, in human history. You see, they and the Church of being ‘in apostasy since the improve the soils, grow food and enjoy ‘Garden’ are the Voice of God (as the first apostles’ days.’ They meant that the Church ourselves. We can spread the word about Friends said), our Loving Presence. They had not only failed – since the fall of the the ‘Garden’ either by letting our lives are the voice of true religion, the voice Temple (c.70 CE) – to live the Kingdom speak or being vocal about it. In our that was within and among ‘all people’, quiet moments we can wonder mindfully but was still acting contrary to it. The around the ‘Garden’. And in its silence ContInued on pAge 27
18 THE AUSTRALIAN FRIEND | SEPTEMBER 2012 REVIEW
desire to clarify. Here we also find the which Guiton closes the book a more work of brave copy editors who seem to useful summary of the basic understand- have kept all their newly-born footnotes ings which underpin the early Quakers’ in reasonably good order. faith. The final section, Rediscovering Sometime during my student years I the Core, begins ““the Kingdom of God read Mortimer J. Adler’s 1940 classic, or Covenant of Love (or Peace) as it “How to Read a Book”. It continues to has come down to us through the early The Early Quakers rattle around in my mind. Adler wrote, Friends is worthy of our close attention, and the Kingdom of “Even when you have been somewhat whether we are Quaker or not. The enlightened by what you have read, you Covenant can give rise to spiritual God: Peace, Testimony are called upon to continue the search insights, provide a valuable focus for and Revolution. for significance.” prayer, meditation and worship, sustain So, in Adler’s words, how might we Leadings and Concerns and can help guIton, gerArd Australian Friends read this book? forge an agreed religious language that Inner light Books, San Francisco. 2012 Given the sometimes knotty academic does not descend to a uniformity of writing I found I needed a good thought or a specific ideology.” I love footnotes. The British historian, dictionary. Consider, for instance, this This is a book worth reading. Mull, Roy Porter, has published two editions from the Overview (p18): struggle, argue, sit in silence but read it of his book, The Enlightenment. “The peace testimony…emerged with Friends. The first, of 752 pages, is filled with its sometimes military, theophanous, footnotes rich with wry wit, offering theopoetic, and anagogical language, dennIs dorWICk the gentle reader untidy but fascinating its apocalyptic dynamic and spiritual New South Wales Regional Meeting threads always present in a mind such urgency, its anxiety and anger, along as Porter’s. The second edition, of 112 with its heartfelt plea for God’s peace, Comment from Gerard Guiton pages, Porter’s charming, collegial and justice and reconciliation.” My thanks to Dennis Dorwick for his review of important footnoted asides are quite Given my fascination for words, I was my book. absent. not going to let this prevent me from Since I wrote it for Friends I hope they take Dennis’ advice and actually read it. Ideally, it On opening a new book I often work wrestling some understanding from will be the subject of group discussion as my from the outside-in and so with this passage. “Stillness” sometimes was. Guiton’s Early Quakers I began with A lone reader might find this daunting. one thing is important. The book is NoT academic as Dennis says. Doug Gwyn, the the index (P), an extensive bibliography So again the question arises “How author of “Apocalypse of the word” and John (PP), a chronology, a useful glossary might one read this book?”. Punshon, the well-known British Friend, say and, count them… six appendices! During 2010 Catherine Errey and I the work is scholarly (which I hope all Friends expect) rather than academic. Yes, the book (PPP). For those of us who enjoy the lived in San Francisco where we became contains a scattering of unfamiliar words, but academic chasing of hares, this is the sojourning members of the SF Friends these are few and are meant to augment the book to have. It is a tribute to Gerry’s Meeting. Once a week a group of content but also to honour the reader. Friends may be pleased to know that I am diligence and love for this unruly Friends gathered around a table, shared finishing off another small book on the material. The Early Quakers were inde- a meal, and read…aloud, line by line Covenant of Peace (Kingdom) with a highly fatigable writers and at least one of us the entire Journal of Elias Hicks[1], an contempary focus It will be about 40,000 words (about 5 Pendle hill pamphlets), no has followed in their paths. early American Friend. It took more appendices, index or glossary, and only about Guiton wisely begins with a scene- than a year but helped bind us together 10 short references/notes (sorry Dennis, I know setting chapter entitled “Overview: with the experience of early Friends. you love footnotes but . . !). The style is very like ‘The Garden of God, my article in this edition Seeking a common language”. It is Might there be a group of Friends in of the AF. worth the reader taking time to savour your Meeting who could foregather By the way, I am available to Meetings re: work- shopping the book and the upcoming one. on and mull when reading this. I was once a week in such a way? that note I am offering a ‘Share and Tell’ session entranced by the dance between the While the Overview seems necessary at the next Yearly Meeting in Canberra. vast world of the past and the scholarly and rich, I found the Epilogue with
THE AUSTRALIAN FRIEND | SEPTEMBER 2012 19 Satyagraha for Repair of the Natural World: One Issue; One Imperative – One Path
ROSEMARY MORROW | NSw ReGIoNAl MeeTING
t is, perhaps, the greatest failure Divine are interchangeable. Whatever and Nature responds generously to of collective leadership since the people’s beliefs, one of the graces shown being treated mercifully. Ifirst world war. The Earth’s living in Nature and by the Divine is mercy. I believe there is only one imperative: systems are collapsing, and the leaders Mercy is required of humans towards that we humans accept responsibility of some of the most powerful nations the natural world. for our own lives and those of our – the US, the UK, Germany, Russia – We know the damage to the natural children. As permaculture expert Bill could not even be bothered to turn up world could be mortal for Nature as Mollison has said, “The only ethical and discuss it. Those who did attend we know her. Yet the natural world is decision is to take responsibility for our the Earth summit last week solemnly resilient and merciful. New Life will be own existence and that of our children. agreed to keep stoking the destructive created even if we destroy most species, Make it now.” With this imperative fires: sixteen times in their text they but it will take an estimated ten million there is a requirement for humans to pledged to pursue ‘sustained growth’, years to restore new species, and the behave knowledgably, compassionately, the primary cause of the biosphere’s stability and complexity we inherited. and consciously in the natural world. losses.” Nor will it be the same complexity with Many cultures have worked This was the opening paragraph which we have evolved. We are living harmoniously in relationship with by George Monbiot, in the Guardian, very dangerously indeed. nature, on lands that others would (25 June 25 2012) <
20 THE AUSTRALIAN FRIEND | SEPTEMBER 2012 ordering and right livelihood”. These are ecologically sound & economically worked extensively in the war-torn qualities that must become permanent, viable. nations of Vietnam, Cambodia, Bosnia, embodied and non-negotiable. Permaculture systems provide for and Afghanistan teaching permaculture, Individuals and communities their own needs, do not exploit or assisting with healing both the Earth everywhere must learn how to restore pollute and so are sustainable. It returns and local communities traumatized Earth’s systems: climate, plant and hope and motivation, and is appropriate by conflict. Her book, The Earth animal; and build a partnership with to all cultures, perspectives and scale. It Life. It is not enough to “reduce, has proven results. User’s Guide to Permaculture, <
THE AUSTRALIAN FRIEND | SEPTEMBER 2012 21 Local Care and Quaker Values
SUE GIRARD | New SouTh wAleS ReGIoNAl MeeTING
have a “Concern”; in fact I think recognition that the rewards are rarely theintegrity that is right-livelihood, I have always had it, but it has financial. It is this vehicle that I have in accepting the role of insects and so Ideveloped from just an interest been using for over a decade to get called weed species into the paradigm… into a passion as I have gotten older. people thinking about what ‘caring for By living the experience of eating local, As a child I felt misplaced; I had our planet’ really means. seasonal grown produce, be it in a a desire to make things, to be as Experience has taught me that few herbs in pots at the backdoor, or self-reliant as possible. But living in people seem to respond to knowledge the reward of a crop of home-grown cramped and busy suburbia did very in small chunks and visible at a small tomatoes, that can be shared amongst little to foster my wishes to live a more but significant local level, rather than friends and community. down to earth lifestyle. I married into the heavily orchestrated propaganda of Consuming more wisely so that a family with farms. I loved the open large and political power structures. choices today seem effortless when spaces and the rhythm of the seasons. Many people seem to think that it ensures that any burden will not Yet as strange as it may seem, even Permaculture is all about gardening. It be passed on to future generations; there I lacked the intimate relationship isn’t. However food is one of those vital insights that tap into our planet’s innate I desired with planting, harvesting, human needs and, as Costa Georgiadis way of cycling and recycling. Illustrated preserving. from the television programme everywhere even within the small realm Twenty-five years ago my vision Gardening Australia makes clear, this of composting – understanding that refocused. It was a time when a fledgling makes eating a part of an agricultural kitchen scraps and manure are of value event – the importance of caring for Aussie movement called Permaculture rather than a waste product. That even Earth and People is intrinsically linked. was becoming established. It took me toilet rolls added to the pile will add I am lucky that I have occasion to many more years to fully learn and air-gaps and carbon beneficial to those work with NSW TAFE Outreach. appreciate its concepts. I was intrigued microorganisms that tirelessly cultivate This involves teaching Sustainable with its holistic design system that and produce dynamic soil generously Gardening at the grass roots level emphasized Ethics, as well as Principles. and unceasingly. (literally) in a Community setting rather It gave me a structure that resonated When producing systems that are than within a TAFE Campus. This with my spiritual rummaging of that at harmony with land, water and other involves different towns and different time and now as a Quaker these ethics natural resources, systems that reduce surrounding schools, Community meld happily with the Testimonies that human demand and allow an equality Gardens, and Neighbourhood Centres I strive to live by. of human kind and earth kind. The Permaculture ethics are: within my Local Government Area. And then to protect this biodiversity, Care of the Earth by providing I also do small workshops, when • other Community Networks ask me, which restores the key ecological for all life’s systems so they processes that, too, are necessary for our continue and multiply. throughout the Blue Mountains and beyond. I am able to show members food, water and energy security, as well • Care of People by providing as global resilience and adaptation. for people so they can access of the public how relatively easy it is to grow food whilst still caring for the Working against Nature is quite futile the resources necessary for their environment. unless you are willing to incorporate a existence. In this work I experience Quaker lot of valuable non-renewable resources. Setting Limits to Consumption • Testimonies everywhere, making life I hear people talk about how and Population by being more straightforward both locally and depressed and powerless they feel in the responsible for our own needs, globally. I imagine that with the earth face of climate change. Personally I feel setting aside resources to aid the in good health all people can be truly a sense of power, that in some small way first two ethics. cared for – with an absence of needs I have a degree of knowledge that I can In Australia Permaculture has always bringing about agreement and true share with others that will give skills been a grass roots movement where its peace. and confidence to move forward in supporters have been keen to share The simplicity of planting a seed whatever conditions of environmental what they know about living sustainably in the earth, and meeting its needs for change may come our way. within the environment, often with the water, light, nutrients…By abiding by
22 THE AUSTRALIAN FRIEND | SEPTEMBER 2012 What is a Quaker?
SABINE ERICA | New SouTh wAleS ReGIoNAl MeeTING
hat are Quakers? What as newspaper librarian, governess on for adults with intellectual disabilities do they believe? There are a sheep station, teacher of children and for 10 years we also ran a theatre Wmany answers to these in need of special care, part time with these people. questions but I always think of the amateur actor, university lecturer and During that time I discovered the advice to ‘let your life speak.’ Friends do eventually wife and mother of two sons, Alternatives to Violence Project. This not proselytise so it is only in doing and grandmother of eight. was a new direction for my peace being that we are Quakers. While working as a governess with commitment. I trained and became the I was fortunate in having parents much time to reflect as I wandered NSW Prison Workshop coordinator who ‘let their lives speak’ and never gave about the paddocks I decided to apply and facilitator. This work continues. I us other than the broadest of guidelines, for membership of Quakers. I had have become involved with the Anti- but always plenty of examples. I think grown up with Friends but had stopped Slavery Project but only as a fund-raiser perhaps the example of my father, a contact when I was in my teens. I and educator. It is hard for people to Jewish refugee from Nazi Germany was decided at this time that I would like accept that slavery is alive and well in most important. He never expressed to become a nun and I attended the any bitterness, condemnation or harsh Catholic Church for a year. Australia. As Friends I believe we need judgement despite his parents and Two things prompted me to become to be aware of this. other family members being taken to involved in actions, activities and what My great fun at the moment is concentration camps. He never saw I call my peace commitment. The first to be President of the Blackheath them again. He was a true pacifist. was the Vietnam War; the second was Rhododendron Festival now in its Every morning he read his Bible but the feminist movement. Both of these sixtieth year. It runs for over a month never advised or required us to do events opened my eyes to injustice, and encompasses a parade and market likewise. inequality and my responsibility as a day, music, theatre, art, sport and the My mother was a friend to many child of survivors. national roof-bolting championships and had that special gift of being a great I became deeply involved both in the as well as a choir festival and children’s listener. She was also the celebration anti-war movement and the feminist entertainments. It has been an exciting queen. From her we learned the value movement. education in community involvement and the fun and the importance of In the former I worked with and building. Dozens and dozens of celebrations. From her we also learned church groups out of which grew people become active in the Festival. never to bear grudges or hold regrets. the Australian Council of Churches And it is a wonderful celebration. My She never saw her beloved mother or Women’s Commission. With the mother would approve. brother again. Commission we launched ‘The Church Where does all this leave a Quaker? She read widely, fiction, philosophy and Domestic Violence’ project. At the Is it a matter of too much activism and and poetry. She would rather travel than University I taught Women’s Studies not enough reflection? Often that is the do housework. Both parents supported and Politics which allowed me to case and I am much engaged in Parker us, encouraged us, and believed in us, express my pacifism and my feminism. even in our wildest adventures. When For a year I worked on the National Palmer and his work on the divided I told my mother I was a lesbian she Domestic Violence Education program self. I also love his stories of saying yes said simply ‘It will give you greater which I saw as more peace work. I wrote to life, the ‘star-thrower’ being one of understanding of people.’ on ‘mateship, misogyny and militarism’ my favourites. Maybe when I am old I With such a background I guess and it was as if all my interests and work might reflect more and act less! I could have rebelled and become a had merged. hard-line right winger but that did After leaving the University I joined not happen. I launched into a career my partner, Myra, in running a house
THE AUSTRALIAN FRIEND | SEPTEMBER 2012 23 Some thoughts on Quakerism and science
DAVID SWAIN AND RAE LITTING | New SouTh wAleS ReGIoNAl MeeTING
uakerism and modern studied by science has no moral values used to rationalise oppression of the science both arose from the – it just is. If, for example, Species A poor, eugenics, racism, fascism and war. Qmaelstrom of 17th Century preys on Species B, even if it leads to the But what the social Darwinists failed England. In that relatively short extinction of Species B, science cannot to grasp was that modern humans, period many previously accepted make any moral judgement on the through evolution of our brains or by paradigms changed. In politics, the situation, even if either of the species divine inspiration, or both, operate at Civil War ended for ever the doctrine happens to be Homo sapiens. Quaker of the Divine Right of Kings. From ideals of peace and non-violence do social and ethical levels much different then on kings reigned only with the not sit well with Darwinian evolution. from all other life forms. “Natural” is consent of the people. In religion, Consequently, science cannot make not always “right”. the Quakers and other nonconform- normative statements. Science can Scientists and Quakers share a belief ists followed the advances of the say that if you do X, it is highly likely that the world is rational. Scientists Reformation, and showed that one can that the result will be Y, but science working in the physical world believe be a Christian outside the Established cannot say that you should or should (by faith, if you like) that any question Church. And in science, acceptance of not do X. And that’s where other of that world is potentially soluble by the classical teachings of Aristotle was types of enquiry come in. Moral value the tools of science. Quakers believe replaced by the experimental method judgements can be made by religion, that any aspects of society that they as championed by Gilbert and Bacon. philosophy, perhaps even politics, of In 1652 George Fox climbed Pendle often just by unthinking gut feelings. discern to be unethical can be put right Hill. In 1660 the Royal Society, the Failure to make the distinction by social actions of men and women, world’s oldest scientific academy, was between these types of enquiry can guided by the Spirit, but not by direct formed in London. George Fox said lead to confusion. Environmentally supernatural intervention. “Christ saith this, and the apostles say sensitive people frequently make the Because Quakers are generally not this; but what canst thou say?” The point that mankind is part of nature. bound by a literal reading of the Bible, Royal Society took the motto Nullius in This is partly true – we have evolved and because most scientists concede verba, which roughly translates as “take from other life forms, we share most that there are aspects of human life nobody’s word for it.” Fox encouraged of our biology with them, and we that are outside the domain of science, his followers to “live experimentally.” interact with them. But in other there should be little opportunity for Thomas Spratt, first historian of the ways we are unique. Mankind is the Royal Society, reported “ . . . they have only life-form (at least on Earth) with conflict between the two disciplines. never affirm’d any thing, concerning a brain sufficiently developed to be That does not mean, of course, that the cause, till the trial [experiment] capable of abstract thought, and it is Quakers will not want to comment on was past: whereas to do it before, is a only through this abstract thought that the priorities of scientific research, or most venomous thing in the making of we have developed moral values – we on the use of the findings of science. Sciences . . .”. have eaten the fruit of the tree of the Scientists themselves are often the From the beginnings Quakerism knowledge of good and evil. first to join this type of moral debate, and modern science had in common The social Darwinists argued (and because scientists, of course, are people; a scepticism of authority, and a belief I hope we can talk about them in the some are even Quakers. in the ability of the individual mind. past tense) that because species become So where do Quaker beliefs sit with dominant in nature by “survival of the modern science? fittest”, human society should advance Religion and science have taken by competition that would promote the complementary pathways. The world strong over the weak. This thinking was
24 THE AUSTRALIAN FRIEND | SEPTEMBER 2012 Water and Cooperation.
STEVEN HEYWOOD MMM | PRoGRAMMe ASSISTANT, huMAN IMPACTS oF ClIMATe ChANGe, QuAKeR uNITeD NATIoNS oFFICe, GeNeVA, SwITzeRlAND.
ountries have not tended to conflict in a previously peaceful water treaties between nations. History go to war over water,” Ed situation, climate change can act as suggests that cooperative agreements CDavey, the UK’s Secretary of a ‘trigger’ or ‘multiplier’ in situations over water tend to be extremely robust, State for Energy and Climate Change where the basis for conflict already and continue to be adhered to even in recently noted, “but I have a fear for exists due to economic, social, cultural times of water stress or conflict over the world that climate instability or historical factors. drives political instability.” There is an Secondly, by framing the problem other issues – one of the best examples increasingly common position among in terms of conflict and security, we is between India and Pakistan, who politicians and commentators that are encouraged to look to the same continued to abide by the provisions of climate change will inevitably lead framework for solutions. In the the Indus Treaty even during the height to an increase in violent conflict over developed countries, this can include of the conflict over Kashmir. Another scarce natural resources like water – further securing and militarising of is the Trifinio Plan in Central America, and this is certainly a valid concern, but borders to keep out refugees from only up to a point. climate-related conflicts (although which began as an environmental and If any resource is susceptible to in reality, most climate change- water cooperation plan, and has since conflict, it is water. Water is vital related migrants move within their expanded to include joint health for drinking, washing, agriculture own country, or to other developing provision and increased cross-border and industry, and also has cultural countries). Countries threatened by trade between countries that were in significance in most societies, and resource scarcity may believe they need turmoil a few short years ago. a large proportion of the world’s to act pre-emptively to secure resources freshwater is shared between nations, from their ‘enemies’. Creating similar agreements in the with 214 major river systems shared Instead of assuming the fragile watersheds around the world by two or more states and 19 countries inevitability of conflict, it is possible will not be an easy task, as countries receiving more than half their water to see water scarcity as an opportunity initially compete for advantages. But from outside their borders. As climate for cooperation, with states and ultimately, cooperation rather than change effects glacier melt and drought communities realising the mutual conflict is the most ‘water rational’ patterns, many countries are likely benefit available to them through route, as it allows all countries to reap to find decreasing water resources working together rather than creating problems for their growing competing. Creating truly participatory the benefits of sustainably, peacefully populations and economies. methods and institutions to share managed water. Countries have not However, while the possibility of diminishing water resources around tended to go to war over water yet – conflict related to water scarcity is can be seen as a form of ‘environmental and contrary to the climate conflict real, the ‘climate conflict’ narrative peacebuilding’, allowing connections to narrative, it can be kept that way. is often flawed in two major ways. be made and understanding to grow in Firstly, climate change does not drive situations that were previously hostile political instability but is only one of by cooperating over the most vital and a constellation of factors that can lead necessary resource of all. to violent conflict. Rather than causing One way of doing this is through
THE AUSTRALIAN FRIEND | SEPTEMBER 2012 25 An Account of Being Eldered Into Quakers sAllY kIngslAnd | CANBeRRA ReGIoNAl MeeTING
have noticed a tendency among me in a broad range of ways including enabled me to go through a massive Australian Friends to use the welcoming me, getting to know me, personal transformation. I have little Iword ‘Elder’ as a verb with strong accepting me as I was, occasionally doubt that I would have left Friends negative connotations. It is often used challenging me, guiding me as to the at some point if it had not been for in the form of “Person A was Eldered ways of Friends and supporting me at her respectful and thoughtful care in by Person B” by which the speaker critical times. We have also had lots of showing me what Friends have to offer. means that Person A was admonished fun and laughter together! Although I now live in a different city, or rebuked by Person B. I have not This Friend plays an important, we stay in contact and our relationship been able to identify with this use of and largely unseen, role in the life of has continued to mature as we grow the term and was overjoyed to be able her Local Meeting and our Quaker and change. to connect with Elaine Emily, Cathy community more widely. She holds My overwhelmingly positive Walling and others in an exploration, the Meeting collectively, and people association with the concept of Eldering practice and celebration of Eldering individually, in the Light during the grew largely from my experiences as I during the ‘Midwives of the Spirit’ week. She puts time aside for practical have attempted to describe them here. course at Silver Wattle Quaker Centre and spiritual care of her community. The intentional and diverse nurture that in April 2012. She is very careful to only take on tasks this Friend gave me was not guided by I started sporadically attending a that she feels are in Right Ordering for a prescribed process but was the natural small-to-medium sized Local Meeting her and for which she has time to give. consequence of a faithful Friend using in 2004. One of the members of the This Friend is sometimes, but not her Gifts in response to the Light she Meeting played a key role in helping always, on the Ministry Committee. saw in me as a genuine Seeker. I have me integrate into the group and Friends In fact, she is for the most part not learned a lot in the intervening years generally. One of my first memories of formally (or in most cases even and have lived into a place of words in this Friend is of her standing next to informally!) recognised by Friends as being able to name what happened to me telling me over cup of tea to “say no being Gifted in Eldership. She lives in me as having ‘been Eldered’ in the best when they ask you to do a job – you’re the way I have described because she possible sense of the word. As with young and enthusiastic so they’ll ask is spiritually grounded and experienced many other experiences in life, it has you to do too much – just say no!” It enough to appreciate her skills and put taken time for me to grow into new was excellent advice and exactly what I them to good use. understanding through which I am needed to hear at the time. I am more grateful to this Friend now able to interpret and share this However, giving advice is only one than I can ever put into words. The wondrous experience. small part of what this Friend did, spiritual nurture she provided to me, Elders have a broad scope of and has done, for me over many years directly and through her care of the functions within our community since. She has consistently supported Meeting, was a key factor in what relating to discernment, spiritual
26 THE AUSTRALIAN FRIEND | SEPTEMBER 2012 nurture and encouraging faithfulness. We all have different Gifts and Committees are just two avenues I see Among other things, it is the work callings. Some of us are called to be that are available to Australian Friends. of Elders to lead and assist others in Elders, some as Ministers and others to The potential for Friends to find prayer and worship; hold individuals play different roles in our community. personal fulfilment and achieve social and Meetings to account; teach; It is the continual work of Friends to change will be greatly enhanced accompany; voice hard truths; inwardly question what it is that we when we better recognise and act recognise, name and call out spiritual are called to be and do, and to not be in accordance with our Gifts, living gifts; and listen, listen, listen! It afraid to leave alone anything we are from the place of Divine Love rather involves lots of paying attention, not called to – even if we are unsure than fear of what is happening in the patience, intuition, focused attention of how it may get done! I hope that as world. The power that comes from and questioning. Different Elders have individuals, and as a community, we the right use of our Gifts cannot be different strengths within this broad will find better ways of recognising underestimated. If you are not sure range of skills and tasks. Who do you and living out the Gifts we, and others, what your Gifts are, now is a great time know who plays this kind of role for are blessed with. The Meeting for to start working it out! you and/or your Meeting? Learning and better use of Clearness
the gArden of god ContInued from pAge 18 that resides in the very structures of our ‘Who are we? In tending the ‘Garden’, the humanity. They are the voice that ever ‘What are we doing?’ Kingdom, we will grow our faith, our speaks to our condition. Therefore such a ‘Where are we going?’ discipleship. We will create and enjoy voice is the voice of true Quakerism as it It compels us to discuss our together its ‘pure language of the Spirit’, breaks down the barriers we alone erect commonalities, successes, things we as early Quaker Richard Farnworth between ourselves, and hence between don’t do very well. But also our joys, fears, called it, to forge a common prophetic God and ourselves. sorrows, hurts, memories of fun and and life-giving endeavour of the Divine This is what, fundamentally, sin is— laughter, triumphs and, importantly, our Voice. We will be its voice, its seedbed separation from Love. ideas for the flourishing of our precious and conduit. The ‘Garden’ also propels us to ask Religious Society. And it compels us to three challenging questions: reach beyond it to a hurting world.
THE AUSTRALIAN FRIEND | SEPTEMBER 2012 27 The Australian Friend is published online at production http://AustralianFriend.org four times a year, in March, AF Committee: Wies Schuiringa, Ian Hughes, John June, September and December. Michaelis. Web Monkey: Ian Hughes. Contributions Mailing list Stephen Hodgkin MailingList@ Contributions (articles, poems and other items) are welcome AustralianFriend.org as an email attachment to [email protected]. Layout Sheelagh Wegman, Hobart TAS. Please ensure that images are sent as separate attachments, Printing and distribution National Mailing and Marketing, and not embedded in word files. We prefer images in jpg Canberra. format. If you know the email address of the appropriate Advertising subject editor, please contact her or him directly. Please visit AustralianFriend.org and select ‘Classifieds’ from the menu bar. Contribution deadlines Contributions should arrive no later than one month before the publication date: Copyright • 1 February for the March edition Articles printed in The Australian Friend are copyright to • 1 May for the June edition their individual authors. Permission to re-publish material • 1 August for the September edition in other Quaker publications is hereby granted, provided full • 1 November for the December edition. attribution of author and source is made. All other requests for republication should be directed to the editors. subscriptions The Australian Friend is available free of charge online at disclaimer AustralianFriend.org and Friends are encouraged to read The views expressed inThe Australian Friend are not this to save on printing and postage costs. The Australian necessarily those of the editors or of the Religious Society of Friend is also available by post at no charge to members of Friends (Quakers). Australian Yearly Meeting. editorial panel Garry Duncan, Ian Hughes, Mark Johnson, Geoff McLean, John Michaelis, Wies Schuiringa.
28 THE AUSTRALIAN FRIEND | SEPTEMBER 2012