Content move to Testimonies

Some considerations about leading this unit

Preparation and readings

by Gene Hillman:

A common issue many meetings are trying to address in offering Faith & Witness is the tension between contemplatives and activists (Marys and Marthas as in Luke 10) in the meeting. This curriculum endeavors to address this perceived division. In this regard it might be helpful to ask those planning to attend to read John Woolman’s Journal in preparation for the class. He addresses most of our contemporary concerns and exemplifies the Quaker approach to discerning God’s will in our lives. I recommend the Moulton edition, which includes the important essay “A Plea for the Poor” (see bibliography), but the older Whittier edition (without “A Plea for the Poor”) is available on the internet at http://www.ccel.org/w/woolman/journal/title.html.

Early Friends based their testimonies in their experience of the Light, inward teacher, guide; but as validated by scripture and the discernment of the gathered meeting; and only later did right reason become another support. For each lesson there are recommended readings from The Bible, Barclay’s Apology, the Faith & Practice of Philadelphia Yearly Meeting, and one or two contemporary essays or Pendle Hill pamphlets. Readings from The Bible are to show the basis of the testimony in scripture. The Bible is the starting point for the continuing revelation which most Friends consider one of the central tenets of our faith. Barclay’s Apology (1675) is the quintessential statement of Quaker theology and proposition fifteen provides the explanations offered to the world for many of our testimonies. Relevant sections might be photocopied for those in the class if you (the teacher) feel there is time and interest to go into some theology.

Readings from Faith & Practice of Philadelphia Yearly Meeting are to demonstrate the origin in Friends experience of the inward Light (usually in the extracts) and our corporate discernment (general text and advices). It is hoped that this will encourage Friends to read this book which is our corporate statement of faith.. It is also hoped the reading from The Bible and from Faith & Practice will be done devotionally (slowly, even contemplatively, and followed by a period of silent reflection in the manner of Friends).

The suggested essays, to be read for their content, are for a more contemporary exploration of the issues and to lead to an in-depth discussion of issues. I usually offer several suggestions. One approach is to have a text with all the readings. An example would be Leonard Kenworthy’s Friends Face the World. Another approach is to use separate essays, such as Pendle Hill pamphlets, for each class. All the readings suggested here are Quaker, by Quakers or in a few cases for a Quaker audience (a Pendle Hill pamphlet by a nun comes to mind here). When there is more than one you might select one, or ask participants to read them all. At the end of each lesson I offer suggestions for further reading.

What might a class look like?

The first hour of each class is normally devoted to the presentation of the material (lecture and discussion). This is the information part of class. It is followed by a fifteen minute break. After the break we take the class to a more experiential level through worship sharing around a query or Friends’ experience, or possibly a role-play. At the first session, and depending on how well participants know each other, you might ask them to share “where they are coming from” with the group. Even if they say they know each other well I have found that if I explain this is for my benefit (I don’t know them) they will find there is a lot about each other they don’t know, and took for granted.

A common issue many meetings are trying to address in offering Faith & Witness is the tension between contemplatives and activists (Marys and Marthas as in Luke 10) in the meeting.

In this regard it might be helpful to ask those planning to attend to read John Woolman’s Journal in preparation for the class. He addresses most of our contemporary concerns and exemplifies the Quaker approach to discerning God’s will in our lives. I recommend the Moulton edition, which includes the important essay “A Plea for the Poor” (see bibliography), but the older Whittier edition (without “A Plea for the Poor”) is available on the internet at http://www.ccel.org/w/woolman/journal/title.html.

Early Friends based their testimonies in their experience of the Light, inward teacher, guide; but as validated by scripture and the discernment of the gathered meeting; and only later did right reason become another support. For each lesson there are recommended readings from The Bible, from early Friends writings, like Barclay’s Apology, the Faith & Practice of Philadelphia Yearly Meeting (leaders in other Yearly Meetings – substitute appropriate readings from your own discipline), and one or two contemporary essays or Pendle Hill pamphlets. Readings from The Bible are to show the basis of the testimony in scripture. The Bible is the starting point for the continuing revelation which most Friends consider one of the central tenets of our faith. Barclay’s Apology (1675) is the quintessential statement of Quaker theology and proposition fifteen provides the explanations offered to the world for many of our testimonies. Relevant sections might be photocopied for those in the class if you (the teacher) feel there is time and interest to go into some theology.

Readings from Faith & Practice of Philadelphia Yearly Meeting are to demonstrate the origin in Friends experience of the inward Light (usually in the extracts) and our corporate discernment (general text and advices). It is hoped that this will encourage Friends to read this book which is our corporate statement of faith (and practice) in Philadelphia Yearly Meeting. It is also hoped the reading from The Bible and from Faith & Practice will be done devotionally (slowly, even contemplatively, and followed by a period of silent reflection in the manner of Friends).