Quaker bloggers move to the head of the class

In the past few weeks, two Quaker bloggers have been appointed to serve a couple of international Quaker institutions.

First was Barry Crossno, who is the incoming General Secretary of Friends General Conference, an organization that provides programming and services to Friends across the U.S. and Canada, and regardless of branch affiliation (though most folks in the U.S. forget about Canada and misinterpret FGC's reach). Martin Kelley has a nice write-up about Barry's earlier place in the Quaker blogosphere.

There's also Robin Mohr, recently appointed as the next Executive Secretary of the Section of the Americas for Friends World Committee on Consultation. I consider Robin to be a personal friend of mine: we've talked by phone on a number of occasions and had a chance to meet up in person a couple of times, both at three FGC Gatherings and at one or two Convergent Friends events.

(Now is as good a time as any to throw in a mention that these two Friends also have personal essays in the print collection of Quaker blog posts, Writing Cheerfully on the Web.)

So what are the possible implications of having two Friends, previously or currently active in blogging--not to mention Twitter--at the servant-leadership helm of groups such as FGC and FWCC Section of the Americas?

For me, it gives me hope that regardless of branch affiliation, form of worship, language of theology, or system of belief, Barry and Robin will invite all of us to a deeper place of mutual respect for one another's authenticity of faith.

They'll likely affirm our previous and current participation in our own Quaker worship communities, be they Friends churches or fledgling unprogrammed worship groups--and then they'll ask us to consider the Inward Teacher more fully, side by side with messages that are from Scripture and with experiences that come from the perfectly imperfect realm of human experience.

I hope Robin and Barry will continue to let us peek into their lives a bit, too, letting us know what they are struggling with; inviting perspectives from beyond their own institutional circles in order to be true to the Loving Principle that draws all of us into the family that is the Religious Society of Friends.

God is good. All the time.

Blessings,
Liz

The Convergent Friends talk I didn't give

The previous week had been lesson after lesson about waiting for God to give me direction: what should I bring to the yearly meeting's high school group?

I had been asked to talk with them about Convergent Friends but I was having trouble sinking into the topic and understanding what it was I was to pull out and share.

For each of five or six days leading up to the presentation, I would spend anywhere from 15 minutes to an hour a half, writing notes, making lists, reading blog posts, asking Friends for ideas, searching the internet for interactive activities...

And the next day, I would get the feeling that what I had done the day before just wasn't what God was asking me to do.

By the event's eve, I started to let go and submit:

I don't know what's going to happen. I don't know what the group is going to need. I don't know what materials will come in handy. And I'm not going to know until I get to the site where the teens are and be among them.

So that morning, I packed up everything I thought I might be able to use if Way opened--markers, blank paper, flipchart boards, my favorite Quaker books, ALL of my notes, handouts from an earlier workshop...

And I surrendered.

I'm not sure yet if I'll write a separate blogpost about how things turned out and what activities I ended up using. Overall, though, I feel things were... satisfactory.

But along the way, with all the planning and threshing and note-jotting, I ended up with a chart that summarizes my own take on how the Convergent conversation addresses certain topics.

Convergent responses

Jesus	Convergent Friends (Conv Fs) are not afraid to talk about or wrestle openly about Jesus. Whether Jesus is a teacher that we follow, a figure that we praise, or a legend that we acknowledge has relevance to our peers, we are willing to ask one another questions and listen thoughtfully for the Truth and Light that might be there for ourselves.
God or the Divine	Similar to Jesus, above. Most Conv Fs speak openly about an actively present God, Living Christ, or Divine Figure in our life, but a few are questioning: Is there a God? Can I call myself a Christian? Conv Fs are willing to ask the questions and listen for Truth that may speak to our condition.
Scripture	Many Conv Fs have some familiarity with Scripture. Part of the Quaker renewal that Conv Fs are coming into includes a growing openness to talk about and refer to Scripture. Some Conv Fs reference the importance of the Bible and the impact it's making in our lives.
Nontheists	There appear to be very few nontheists engaged in the Convergent conversation currently, but the ones who are involved challenge theist Quakers--or at the very least, they challenge me--to watch for how any of us live our life rather than listen solely to the theology we profess. Nontheist Convergent Friends are part of the Quaker family.
Pastors & Programmed Worship	Conv Fs recognize that Friends churches and programmed worship can bring Quakers closer to the Living God. Pastors explain Scripture, practices, terms, and history related to the faith tradition in a way that prevent or slow the loss of these pieces, unlike what may be happening among Liberal unprogrammed "Quietist-leaning" Friends.
Open Worship	Conv Fs recognize that this form of worship provides a powerful opportunity for worshipers to know God directly and to know God as a corporate body within a gathered meeting.
Faithfulness	Conv Fs often speak of a yearning to be faithful and obedient to the Spirit, and how that yearning needs to be pursued and needs to be helped. Conv Fs not only speak of our spiritual yearnings but also offer ourselves to one another for spiritual nurture and prayer support.
Accountability & Eldership	Many Conv Fs have established a shared trust that allows us to open to one another for this sort of spiritual exercise.
Power & Humility	The danger is that any Friend--Convergent or otherwise--may start to believe "I'm right, you're wrong" (or "We're right, you're wrong"). When we are low and keep love and God at the center of our searching, worship, and finding, we are more able to reach across the branches of our Quaker family tree and help mend the schisms.
Intervisitation	Conv Fs feel known in that which is Eternal, even on the internet, and so we often seek one another out as the Opportunity arises. Meet-ups that parallel other events allow Conv Fs to strengthen ties and experience the Presence together.
Finding	Conv Fs testify with one another, to the wider body of Friends, and beyond what we have found. Conv Fs testify to the Truth and Love experienced during our spiritual journey.

Not all my thoughts are fleshed out thoroughly, and though I use the words "we" and "our" when referencing Convergent Friends, I also recognize that I myself do not identify as a Convergent Friend!

I will say that I am involved in the conversation. I will explain what being part of the Convergent movement might mean. I will even devote a section of a book to the subject of Convergent Friends. But I find that I am not clear to name myself "Convergent."

That said, maybe I need to add one more part to the table above:

Attitude

If the yearning to go deeper into the Quaker tradition is coupled with an openness to the many forms that Quakerism takes; and if that yearning leads a Friend to pursue more time and experience among similarly oriented Quakers, all the while remembering the Source and Inward Teacher that others earnestly strive to Know, then that Friend may well be embracing the Convergent spirit and sensibility...

Blessings,
Liz

Visibility of established Friends

As I've been catching up a teeny bit on my blog reading, a thread has been piecing itself together for me. Or maybe it's been two or three threads, coming together to add some heft to an observation I've been mullling over...

First, as I mention in my previous post, I came across the proceedings from the 2009 conference on the Emergent and Convergent trends among Friends. The proceedings appear to lack a point of connection or a direct reference to the Quaker blogosphere that had promoted the concept of "Convergent." That apparent omission from the printed proceedings has not left me.

Then I read Martin's comment to that post, in which he explains,

I have a great concern that some of the most embedded institutional Friends (like some of those at the conference) are all but invisible online. Maybe they should jump into more blog conversations...

Shortly after reading his comment, I read Robin M's post on the essentials of Quaker practice, followed by a quick look at the list of blog posts lining up on QuakerQuaker.

Not only is the online community of Quaker bloggers and blog-readers missing out on the voices and perspectives of those long-time established Friends--whether "institutional" or not--but as the number of Quaker blogs grows, it seems that we, as Quaker bloggers, have been falling away from what had been a bit of online etiquette--that of using our name when first introducing the blog or when leaving a comment. Or, if we didn't use our full name, the practice had been that we'd use at least a recognizable part of it.

While crafting this blog post, I updated my post about online etiquette to include my thoughts about the value of using our names when blogging and commenting:

9. Use your real name, or at least a portion of it. Part of what reduces the anonymity of the internet and helps us to be known to one another in the Quaker blogosphere is that many of us have been using our name. Of course, for some of us who have a concern for privacy and internet security--myself included--that gets to be a bit tricky, which is why some of us use our first name and last initial, or we shorten our last name so it won't be [as] searchable through Google.

In addition to the disciplines of accountability and speaking plainly so that we might support one another on- and offline, using our names has been a great help in practical matters to find one another when traveling to events, such as the FGC Gathering. There's one less layer of society to have to peel away when I can know a blogger right away as "Robin" or "Martin" and not as "QuakerFriend" or "FriendlyWorshiper."

The name stuff is fairly straight-forward to address, but I'm harder pressed to think about the involvement and visibility of long-time, well-known Friends.

Here's part of a comment I left in response to Martin's remarks:

I'm conflicted about the degree of online visibility to afford to "embedded institutional Friends." On the one hand, these long-time Friends and educators most likely have a long and broad perspective that many of us "free-roaming," less institutionalized Friends don't have. It would be wonderful to have their experience reflected in the blogosphere, much like Brent Bill has been offering.

I recall that for a while, Friends' pastor Scott Wagoner was maintaining a blog, and also that every now and then, even Lloyd Lee Wilson would offer a comment.

On the other hand, I also think it's important that more established members of the Religious Society of Friends give space for less established Friends to find their voice and grow into whatever gifts and ministry may have been Given to them. Not to mention that some of [us] early Quaker bloggers have taken up new things--families and careers included--that reduce [our] visibility and presence online...

Maybe it falls to the less established, less institutional Quakers to say plainly, "Hey, we need a guidepost right about now. We're feeling a bit lost. What can you bring to the discussion and conversation that might help...?"

I'd like to think, as the years go by and as my hair is turning whiter, that I'll still be connected to Friends within the meeting and via the Internet. I'd like to think that I'll be willing to speak openly to an issue of concern--all while being "appropriately visible" to the Friends around me and to the body of Friends that may be treading just a few steps behind, to the side, or in front of me.

Blessings,
Liz

Convergent Friends Reader - Call for submissions and nominations

Background

Since 2004 or 2005, increasing numbers of Friends from across Quakerism's branches have been engaged in dialogue and discussion through their blogs. The conversation has ranged from concerns for restoring and maintaining our faith traditions; reflecting on our historical roots; considering our future as a religious society; and sharing with great vulnerability and openness our struggles and questions in the here-and-now, helping to live into God's kin(g)dom on earth as Friends.

Through the medium of blogs and the internet, the mending of Quakerism's historic schisms is being helped by the interweaving of this online discussion and its resulting friendships and meet-ups. In turn, the glimpses of renewal and excitement that has emerged out of that discussion has been labeled as "convergent."

In early September 2008, I wrote a post about how we in the blogosphere might broaden the conversation about the interest in Convergent Friends and about the growing sense of Quaker renewal that has been helped by the online conversation.

After having had a conversation with a Quaker acquaintance who is involved in the world of Quaker publishing, I felt a sort of courage grow within me:

It now seems time for me to take the next step toward the publication of a compilation of blog posts.

The publication would be a sort of "reader," similar in format to Martin Kelley's self-published Quaker Ranter Reader from 2005.

What follows below are the details of how to submit blog posts of your own as well as how to nominate blog posts that you would like to be considered for inclusion in the publication. So even if you are a lurker--or especially if you are lurker!--you can have a role in shaping the contents of the final product.

Blessings,
Liz

UPDATE, Second Month 2009: For an easier way to share your thoughts, you can take a brief online survey. The URL is

http://tinyurl.com/col4ym

or you can click here and go there!

. . . . . . . . . . . . . . . . . . . . . . . . . . . .

Call for submissions.

All Quaker bloggers and blog readers are encouraged to submit or nominate blog posts by March 15, 2009 that exemplify the "convergent conversation" that has been occurring online in recent years.

PURPOSE:
To provide a printed quality publication of a sampling of online writing that represents the convergent conversation among Friends.

To provide greater access to these online writings to Friends meetings, Friends churches, and Quaker individuals who may not have easy access to the internet or who may prefer print media over electronic media.

To provide an easier way for Friends' faith communities to refer to and discuss ideas contained in these online writings (e.g. study groups).

DETAILS: In keeping with the purpose of this publication, all submissions and nominations must be blog posts, must have the permission from the blog writer to be considered, and must not have appeared elsewhere in print. (We wish to avoid the complication of dealing with copyrights, permissions, etc.)

LENGTH: Length is not a primary consideration: As in vocal ministry during worship, the nature of the content and substance are more important than length, since some of the shortest posts (messages) can raise significant points for reflection and can help advance, deepen, or enrich the conversation.

HYPERLINKS: All links that appear in the original blog post must be footnoted to include either the corresponding URL or a relevant remark intended by the original link or both.

Links that appear in the original blog post may be omitted [changed into plain text] within the submission at the discretion of the blogger.

Links in posts that are *nominated* will be left to the writer of the original blog post when possible or otherwise will be dealt with at the discretion of the editors.

TOPICS: Submissions and nominated posts can cover a range of topics that is as broad as the Quaker blogosphere itself.

Keep in mind the purpose of the publication. Just because a blog post exists online doesn't mean it speaks to the intended theme of this publication.

EXAMPLES OF TOPICS:

Personal story
Personal concerns
Meeting for Worship
Faith and practice
Membership
Quaker schisms and branches
Quaker language and terminology
Theology
The Testimonies
Families and children
First Day School
Adult Young Friends
Quaker renewal
History and early Friends
Scripture
Witness

NUMBER OF SUBMISSIONS or NOMINATIONS: There is no upper limit. However, if it's helpful to have one, how about we say that each blogger can submit up to four posts of her or his own choosing; and each person who nominates blog posts can nominate up to six (assuming the nominations will not be from the same single blogger).

DEADLINE: March 15, 2009. Our hope is to have this publication available at the 2009 FGC Gathering! Get your submissions and nominations to us by March 15, 2009 to allow us to review the blog posts and begin the self-publishing process.

HOW TO SUBMIT or NOMINATE BLOG POSTS: Send the following information to lizoppATgmailDOTcom:

Blogger's name
Blog post's title
Blog post's URL

FOR MORE INFORMATION: Please email lizoppATgmailDOTcom directly, or post a question here.

Broadening the conversation

I've been reflecting on one of the seeds that was planted for me as the result of the interest group that took place at the 2008 FGC Gathering.

We had gone around the room, sharing with the group one question we had about the Convergent conversation. A day or two later, as a result of that go-around, the idea took root within me of creating a print publication for meetings and Friends--and possibly for friends of Friends--who have been interested in the topic but who may not spend time on the internet where much of the exchange has been happening.

I began to wonder what it would be like to pull together a number of Quaker blog posts that touch on convergence, and put them in one place in the form of a "reader." That way, the posts that have started, shaped, and advanced the conversation about restoring Quakerism to a vibrant faith discipline, even before the word Convergent started being used, might make their way into Quaker libraries and into Friends' hands.

Plus, such a publication might help dispel one of the main myths about Convergent Friends: that it's only an online conversation. Not true!

When I shared the idea with the Friend who, during the interest group, had raised the question about how to get her meeting involved in the conversation without relying on the internet, her face lit up. She clearly liked the concept.

More than once since the Gathering, I have pulled Martin Kelley's self-published book, the Quaker Ranter Reader, off my shelf and glanced at its pages. The form is straight-forward; the format seems easy enough.

It was an easy leap to consider, Why not a collection of blog posts? Why not an easy, self-publishable format?

I've gone on to share the concept with a few fellow Quaker bloggers, and now I'm wondering what any of you readers out there might think of such a compilation:

Would you be interested in having such a book on your own bookshelf?

Do you think your meeting would appreciate having a copy?

What one or two Quaker blogposts have lingered with you over time? What post is still working on you?

I raise these questions not so much for help in figuring out what to include, or even how to go about it, but rather as a way to invite you into the growing possibility of such a thing.

Blessings,
Liz

A "New Kind of Quaker" conference

While I was attending the annual sessions of North Carolina Conservative, a Friend approached me and asked if I had heard anything about an upcoming conference that would be dedicated to Convergent Friends.

My answer?

No, I hadn't.

(Usually a group of bloggers and other Friends interested in the Convergent conversation have a meet-up that is planned outside of a larger gathering, such as during Robin's experience at a recent QUIP meeting.)

Yesterday I remembered to look for such a thing: I did a Google search for "Max Carter convergent Friends." I came up with this blog post by Scott Wagoner. Here's an excerpt:

Just letting you know that Max Carter is planning a Quaker Renewal conference in November to be held at Deep River Friends Meeting in High Point, NC. It's theme will be "A New Kind of Quaker" and is intended to bring together young adults, seasoned (old) adults, and others that have an interest in what a "new kind of Quaker" looks like for the 21st century...

I also did a bit of searching within QuakerQuaker, unsure if someone had already tagged this post, but it doesn't look like it.

So I thought I'd lift up the November event in case anyone missed it on the blog A New Kind of Quaker.

Of course I have my own reactions when I look at the likely workshops and the event's organizers--but my reactions are such because I haven't met Max Carter, Scott Wagoner, or a number of other Friends who are involved!

If any bloggers plan to attend, do let us know.

...Hmm, I wonder if there will be a Convergent Friends meet-up apart from the Convergent Friends event....? smile

Blessings,
Liz

Report on FGC Gathering 2008 - Part 2

NOTE: This is a continuation of my previous post.

Interest group on Convergent Friends

Robin and Chris M and I helped organize and co-lead an interest group on Wednesday, around the question Where Is The Convergent Conversation Now?

About 35 Friends were there, and I got the sense that a few of them were either fairly new to the conversation or weren't very connected much at all to the Quaker blogosphere. And a handful of participants are themselves active bloggers.

Chris was a wonderful support to Robin and me when we met to finalize our plans. He took notes while Robin and I threshed, brainstormed, and ultimately settled on what we were going to do and how we were going to do it. (Thanks, Chris!)

The process we came up with was this:

1. Chris would hold us in prayer and ground us as Robin and I facilitated the group.

2. Robin and I would introduce ourselves and share a bit of our story, especially around how we got involved in the Convergent conversation.

3. We would pass out index cards to each person and ask them to write a single question they had for us, after listening to our opening remarks.

4. Out of a worshipful frame, the participants would read their questions, one at a time, and then Robin and I--and anyone else who was moved to--would answer a question for which they felt some resonance or prompting.

5. We would close with worship.

I would say the process worked well overall. One Friend in particular commented on how much he liked the use of the index cards as a way to draw out questions without obligating the facilitators or participants to have to answer all of them.

(Personally, I was pleased to have thought to have cautioned Friends that the interest group was fair "blogger fodder" for any of us who had blogs--with the caveat that if there was something tender or sticky that came up, the expectation was that there'd be some extra care taken in how we might address that online...)

Here are some of the questions that were raised. If you attended the session and you see a question here that I've misquoted or have wrongly paraphrased, please let me know!

Are there commonalities among universalist, nontheist, and Christian Friends?

How can Friends engage in the Convergent conversation if they don't blog?

Will the conversation become More?

How can monthly meetings, quarterly meetings, and yearly meetings become more involved in the conversation?

Are there any formal structures for Convergent Friends?

Is "convergence" seen as reforming, renewing, or revolutionary?

In your stories, you used words like "renewal" and "reclaiming" [of traditions]. Does that mean you think the Religious Society of Friends is degenerating?

Does "convergence" require unity within a monthly meeting?

What does the concept of living in the Kingdom of God mean, if none of us have actually lived in a kingdom?

What do you think the conversation will look like 50 years from now?

Are "inclusive Friends" the same as Convergent Friends?

I found myself speaking most directly to two threads that emerged from these questions, namely:

1. How can individuals and meetings that aren't involved in blogging get engaged in the Convergent conversation?

And

2. Is our faith tradition degenerating?

In response to the first thread, I described how some Friends were printing copies of specific blog posts and using those to focus a discussion during adult education programs.

I also pointed out that Robin and I (mostly Robin) had put together a handout which included a few printed articles, such as an article from Friends Journal and an article from Quaker Life.

Somehow I also touched on Friends who travel and make visits to meetings--not necessarily those who travel in the ministry, but that in order to understand the cross-schism and inter-branch conversation that is going on, we need to meet and interact with Friends from outside of our own monthly and yearly meetings.

I loved some of the other ideas that sprang forth around this topic:

Attending sessions of Friends World Committee on Consultation (FWCC);

Exploring Quaker Quest* together;

Setting up an interest group within monthly, quarterly, and/or yearly meetings around the question, "What do you know about Convergent Friends?" and

Carving out time to share not just our spiritual journeys with one another, but also and perhaps more pointedly to share our transformative experiences with one another, too.

In response to the second thread, about whether our faith is in fact degenerating, I found myself speaking more passionately than I had expected, about practices and traditions that some Liberal Friends have moved away from.

I don't recall what exactly I lifted up at the time, but during the course of the interest group, I had compiled my own list of where I fear we are drifting afar and what I believe Convergent Friends are reclaiming and re-affirming:

The use of corporate, spiritual discernment;

Testing of leadings;

Mutual accountability;

Place of Scripture;

Worship as the faith's central experience; and

God's place at the center of our faith, rather than individuals' preferences.

In addition, I made a note to myself later that we can view the renewal either as a response to the concern about "fixing" something that is "broken" within the Religious Society of Friends, or we can view the renewal as a commitment to strengthening the core of our religious tradition.

Maybe it's a bit of both, and in the past I have struggled with how to respond to Friends who have worried that I am acting and speaking as if some monthly and yearly meetings are broken. Maybe I need to start saying, Yes, I think some things among Friends are in fact broken, as far as I see it...

The most poignant moment of the evening for me, though, was when a Friend addressed the question about none of us having real-life experience of living in a kingdom. An older Friend quietly spoke about his experience of having been in and come out of a spirhttp://www.blogger.com/img/gl.link.gifitual desert:

"I have never lived in an earthly kingdom," he said, "but I HAVE lived and I DO live in a spiritual kingdom now."

Faith and Play

One afternoon, I went to a session on a new approach to First Day School and religious education, called Faith and Play.

FGC's Religious Education Committee is investing human and financial resources to develop a Quaker curriculum that draws on the methods used in Godly Play.

In addition, the worship group I attend is considering using Godly Play as a basis for religious education for the six youngest people among us, who range from about 2-11 years old. So I was interested in the topic for a couple of different reasons.

While Godly Play focuses on stories from Scripture and "wondering together" about the stories, Faith and Play focuses on stories and experiences from Quakerism.

FGC staff person Michael Gibson, the coordinator of the Religious Education program, presented us with two stories in this fashion. The first was based on the parable of the mustard seed; the second was based on George Fox's initial opening, when he realized that the answers to his deep, weighty questions were not found in steeplehouses and books, but were found when he listened inwardly for the Inward Teacher.

In both cases, simple props made of wood, paper, and brightly colored felt were used, and the stories and subsequent "wonderings" were shared out of a sense of worship.

In fact, the whole experience felt to me like a Meeting for Worship with attention to Story.

There is much technique involved in Godly Play and in Faith and Play. The storyteller focuses all of his or her attention on the props being used, avoiding eye contact with who is in the room. The pace by which the story is told is very deliberate and slow. Words are used at a minimum, so there is much silence--and observation and curiosity--as the story unfolds through manipulating felt figures and other props.

When it is time to consider the story and whatever lessons it may hold, the storyteller begins by making statements that start with, "I wonder...," which in turn invites the listeners to wonder too, and to offer possible answers. Correction or interpretation is never offered; only more wonderings.

After some time of "wondering together," the storyteller directs the listeners to art supplies. This is a time of individual "work," a way to express visually something that the story has stirred, and again is carried out in a form of worship.

Some observations and wonderings of my own

I found the experience of listening to the story and doing the work afterward very engaging. (There's a video of a sample story on the Godly Play website, toward the very bottom of this page.)

But I also came away with some questions.

At what point does the group of listeners--of Quaker listeners--engage in corporate expression of what they observed? The "work" was so individualized, and it was in stark contrast to the sense of being drawn, as a corporate body, into the story and the storytelling itself.

What happens with members of a culture where collective threshing and reworking of a story is valued over personal reflection and individual consideration?

Is there something inherently racist about the Montessori method of education on which Godly Play--and Faith and Play--is based? From what little I know, the creators of these three forms are all of European descent.

If Quakerism is historically based on the stripping away of outward empty forms and distractions, how do we help the youngest ones understand that answers don't lie in felt props and artful self-expression, but in being still and waiting expectantly on the Inward Teacher?

Despite my own reservations, and given my overall positive experience during the session, I recognize that Faith and Play could in fact be a useful tool for religious education among Friends. Not to mention that there is a training at Pendle Hill for those who are interested in learning more. There isn't an online announcement yet about it, but if you are interested, contact Michael Gibson at FGC, 215-561-1700, or email michaelg AT fgcquaker DOT org.

Blessings,
Liz

P.S. Some other posts about the 2008 FGC Gathering can be found here. I'll have to add related links at a later date, when I have more time and more computer access!

*FGC now has materials for North American Friends interested in Quaker Quest.

Upcoming interest group at Gathering

In 2006 and 2007, at FGC's summer Gathering, Robin M and I were among co-leaders for an interest group* about Convergent Friends. In 2008, she and I will again co-lead a similar interest group, on Wednesday night, July 2:

Where Is the Convergent Conversation Now?

Convergent Friends are talking about renewal and a Quakerism that bridges our schisms. Where and how is this conversation happening? Who else is having this conversation? Do you want to be a part of it? Bring your questions and let's share in the answers.

UPDATE: To read about how the interest group went, click here.

Help wanted

As Robin mentions on her own post about the interest group, she and I are looking for Friends who have been somewhat engaged in the conversation, are planning to attend the Gathering, and are interested in helping us out this year in some small fashion--perhaps to serve on a mini-panel, perhaps to facilitate a small group, perhaps just to greet people or hold the space--and us--in worship.

Let us know through the comments or through email [lizopp AT gmail DOT com] if you feel a nudge to help in some way.

Getting ready; staying alert

If you get the sense that we're flying by the seat of our pants, you're partially right--though I would prefer to frame it as "We're waiting for the Spirit to guide us... and to speak up a bit!"

The past two years as co-leaders, we've taken time during the first day or two of Gathering to ground ourselves and finalize our plans. In addition, we intend to stay alert to the movement of the Spirit when Friends do gather that particular evening: Maybe someone will raise a topic that others are eager to consider, or maybe someone will ask us as co-leaders a tangential question that others want to hear a response to.

Maybe, as what happened that first year, we will simply fall into a deep and gathered worship.

In any case, any and all of you are invited to join us if you are on campus on July 2. Robin is the contact person if you aren't planning to attend the Gathering but could stop by for the evening. She's got info on her own post about how best to reach her--presumably before she heads to the Gathering!

In addition to the interest group, I personally hope that another, less formal meet-up will be organized, too--maybe over dinner or after one of the evening plenaries. (By the way, fellow blogger Peterson Toscano is one of the plenary speakers.)

If anyone is interested in organizing such an opportunity for fellowship, do post something either in the comments here or on Robin's blog so that there's less of a chance of duplicating efforts.

Staying informed at Gathering

Last but not least: Just how do Friends find out about any informal meet-ups, the location of the interest group, etc. etc.?

There are several places to look:

1. The daily bulletin. During the Gathering, a bulletin is put out each day and is usually available at breakfast in the dining hall(s). Look in those pages for any announcement about a meet-up or discussion about Convergent Friends.

2. A handout that lists all interest groups. Usually, the list of interest groups and their respective locations are printed on a separate handout that Friends receive when they arrive and sign in on campus. Just remember: You might need to look under "W" if the list is alphabetized by the title of the group ("Where Is the Convergent Conversation Now?"), as opposed to "C" for "Convergent."

3. The message board. The message board is a low-tech but major communication tool at Gathering! It's made up of a series of large bulletin boards, usually set up in some central location, where Friends can post personal messages to each other.

I suppose it's entirely possible that someone could, under the "C" section of the board, put up a piece of paper with large letters that read "Convergent Friends," followed by whatever details are needed to help get folks there (e.g. date, time, location).

I always make the message board a key place to visit at least once a day--and usually more often than that.

Anyway, I hope that Robin and I will see some of you at the Gathering, whether it's during the interest group or elsewhere.

Blessings,http://www.blogger.com/img/gl.link.gif
Liz

*Martin Kelley was part of it in 2006, as was Laura Melly in 2007.

RELATED LINKS:

My posts about reflections on past FGC Gatherings

Jeanne has plans to offer an interest group at Gathering too, on Quakers and social class.

Some threads of who/what Convergent Friends are

This is a cross-post from a comment I made on Robin's post, in which she seeks a short-hand to explain to Friends just who or what Convergent Friends are:

"people who are engaged in the renewal movement within the Religious Society of Friends, across all the branches of Friends."

As Robin mentions in a reply to a comment on her post, it is a challenge to consider and craft a definition that isn't simply a perfect reflection of me!

-Liz

I've made a brief comment on Martin's post already but I realize I wanted to respond here as well.

I'm not sure this "short explanation" goes far enough or is specific enough. I'm thinking back to the "components" of the word convergent that Robin offered originally: emergent and conservative--as in, conservation of the faith and its practice.

Is there a way to include these in even a broad explanation? For example:

Convergent Friends are those who (1) are engaged in the emergence of the renewal movement that is occurring across the branches of the RSoF; (2) have a concern for exploring, conserving, and restoring what contributes to a vibrant, cohesive, intergenerational Quakerism; (3) are dedicated to re-examining and wrestling with our faith tradition's roots and practices; and (4) are not Christophobic, anti-Universalism, etc.

Okay, so it's a mouthful but it was a helpful exercise for ME, anyway, to pull out some of the threads, as Martin had done in a much earlier post on Quaker Ranter.

Blessings,
Liz

RELATED LINKS:

Martin's detailed post on the emergent church and Quaker renewal. (Ninth Month 2003)

Robin's original definition of convergent. (First Month 2006)

Robin's first re-consideration of the definition of convergent. (Third Month 2007)

Robin's second consideration of the definition of convergent. (Seventh Month 2007)

Martin's 2007 post on examining Robin's short explanation. (Seventh Month 2007)

Martin's subsequent post in reply to a Conservative Friend's comment, about how Ohio Yearly Meeting can help advance the conversation about renewal of some parts of our Quaker tradition. (Eighth Month 2007)

Unraveling the myths about Convergent Friends

When I finally had half a minute to talk with Robin in Boston about her experience at FWCC's Section of the America's gathering in Providence, Rhode Island earlier this month, something she said took a hold of me:

Friends are continuing to ask about, or assume that, Convergent Friends is an internet phenomenon; and there is a concern that the cyber-era of blogs will restrict others who are not connected to the blogosphere from engaging in the conversation.

With three hours of time to whittle away in the airport between flights on my own way home from Boston, I found myself scribbling some thoughts about myths that are already floating out there about Convergent Friends and what, if anything, I have to say about them.

One thing I have come to understand about myths, though, is that more often than not, there is a kernel of truth in even our grossest "myth-perceptions." I hope to root out some of that truth and unravel a myth or two along the way, while also demystifying what it is about Convergent Friends that has some of us confused.

Myth 1: Convergent Friends are only on the internet.

TRUTH 1: The passion for Quaker renewal, around which Friends from across the branches are... converging..., has in fact gotten a big boost from cyberspace and the internet. There's no denying that fact. The internet has helped many of us participate in and be witnesses to a phenomenon that is out there among us.

UNRAVELING THE MYTH: The phenomenon and the miracle of transcending the schisms that we have in our history is taking place because of the people in our meetings, not because of the computers in our living rooms.

Friends in our worship groups, in our monthly meetings, in our yearly meetings, and in our institutions are carrying the concern and are helping advance the conversation about deepening our understanding of our shared Quaker heritage.

Maybe the word "convergent" isn't attached to these particular conversations, but when we lay aside the words, we may recognize the movement of the Spirit, blowing across the branches and across our differences, blowing in the same direction... to paraphrase Robin M.

Myth 2: Convergent Friends is a new thing.

TRUTH 2: The word "convergent" is in fact new to most Friends.

UNRAVELING THE MYTH: The passion and the concern to transcend our differences existed before the word "convergent" ever made its appearance in the Quakersphere.

We may need to look at and learn more about organizations, institutions, gatherings, and print materials that have been pursuing this work or have been otherwised engaged in it before the internet became such a hot phenomenon. For example:

Friends World Committee on Consultation,

any number of Quaker colleges in the U.S.,

Earlham School of Religion,

Pendle Hill,

Woodbrooke,

Quaker Books,

the World Gathering of Young Friends,

the Quaker Women's Theology Conference (written about in this Pendle Hill pamphlet),

Friends Journal (of note is the October 2006 special issue focused on "What Are Friends Called To Today?")

and

the Pendle Hill pamphlet series

.

Myth 3: Convergent Friends want to purge Quakerism of nontheists.

TRUTH 3A: Some of what some Friends are wrestling with might be less difficult if all Friends shared a belief in the Divine, but that is not the same as saying nontheists Friends don't or shouldn't have a place at the table.

TRUTH 3B: I myself believe in a Divine Principle, and it is hard for me to engage in certain threads of the conversation with Friends who are nontheist or polytheist. Maybe the reverse is true. There certainly are times when I don't "get" nontheist Quakers. There is a difference, though, between not seeking someone out for counsel and "purging" them from the community.

QUESTION: As Convergent Friends dig more deeply into our Quaker heritage and Christian/Spirit-oriented roots, we frequently turn to one other to wrestle with or grapple with ideas that seem to run counter to our current understanding. Do nontheists not feel included in the wrestling...?

UNRAVELING THE MYTH: Not all Convergent Friends on the internet or in our meetings believe in (one) God, and some of these Friends may not see themselves as Convergent but are contributing greatly to the conversation. A few examples:

SPLICE?, in which Pam wonders if Love is a testimony;

Christian language and Tolstoy's onion, by Peter; and

The place of the past in the Quaker present, by Zach.

By the nature of these posts and the number of comments in response to them, it appears to me that nontheist Friends, Quaker Pagans, and others are indeed part of the body.

Myth 4: Convergent Friends is a Quaker melting pot.

TRUTH 4. There is indeed a form of "coming together" among Friends from the different branches who are finding tTruth in what we are sharing.

UNRAVELING THE MYTH: My experience has been that we are encouraging Friends to participate faithfully and fully in their own tradition, to retain it for as long as there is Life in it, whether that tradition be programmed, semi-programmed, or unprogrammed; Evangelical, Conservative, or Liberal; Christ-centered or universalist.

I continue to believe that the more firmly rooted we are in our own tradition and belief, the less threatened we will be by those who practice and believe differently from ourselves, and the more open we will be to learn from one another without fear of being assimilated, converted, or imposed upon.

Myth 5: Convergent Friends must be Christian.

TRUTH 5: Many of us are Christian, some of us are not. I've written about my own wrestling with this myth-perception previously.

UNRAVELING THE MYTH: All of us who have been seeking to delve more deeply into Quakerism and share our faith more fully seem to care for the condition of the Religious Society of Friends and how Quakerism is expressed within in our tradition, in our own monthly meetings, and across the schisms. Whether or not we are Christian does not seem to impact our desire to be faithful to how we are called.

Myth 6: Because these myths are out there, that's a problem for Convergent Friends to address.

TRUTH 6: If Friends still carry the perception that Convergent Friends is an internet-only phenomenon, that you have to be Christian to be part of the Convergent Friends movement (if that's what this is), that there's no place for nontheist Friends, etc., then it IS our problem.

Those of us who share our concerns primarily via the internet need to help carry the message away from the internet so more Friends may have access to it.

UNRAVELING THE MYTH: And those of us who are not on the internet as much as others need to broaden our own field of vision and consider that our personal experience may not in fact mesh with the intention of those who are actively engaged in the conversation.

Thanks, as always, for reading me.

Blessings,
Liz

RELATED POSTS and MATERIALS:
(as if there weren't enough links scattered throughout the post already!)

C. Wess Daniels' article in Quaker Life

2006 FGC Gathering interest group on Quaker renewal and being "on fire"

2008 FGC Gathering interest group on where the Convergent conversation is now

(Added just a few days after posting this essay) Robin's initial thoughts about revisiting the definition of convergent

Is FGC Convergent?

What would you make of this statement:

"We seek to help Friends engage in a continuing process of renewing and integrating their experiences of the historical, spiritual and theological foundations of Quakerism and our Quaker Testimonies as the basis for our practice, social witness and service."

Would you think this is a vision statement crafted by a group of Quaker bloggers? or a minute that was approved by the Ministry & Counsel Committee of Friendly Monthly Meeting, U.S.A.?

It's neither.

It is a statement that comes from what I believe to be one of the Best Kept Secrets among unprogrammed Friends: the Long Term Plan of Friends General Conference.

Before I launch into my love for that particular document, I want to underscore a couple things.

1. Friends General Conference (FGC) is an organization that provides services and programs to Friends in Canada and the U.S., primarily to Friends (and their yearly and monthly meetings) who worship in the unprogrammed tradition (i.e. Liberal and Conservative Friends).

2. FGC is not intended to be an overarching organization that develops policy and procedures for its constituent affiliated meetings--though many Friends mistakenly put FGC in that role. FGC's history of providing services to unprogrammed Friends comes out of a confluence, of sorts, of concurrent conferences held at the turn of the 20th Century: First Day School associations; Friends' religious conferences; and a gathering for "philanthropic labor."

3. The policies and procedures that FGC develops, including its Long Term Plan (LTP), are intended to guide the FGC staff and governing body (Central Committee) with carrying out its responsibilities. Yearly meetings and monthly meetings remain responsible for their own decisions and for care of their own responsibilities (e.g. whether or not to marry same-sex couples).

Okay, back to what I really wanted to write about.

When it's printed on paper and shared with Friends, the Long Term Plan starts with FGC's Minute of Purpose. The online version includes a whopping six introductory paragraphs (yawn...).

MINUTE OF PURPOSE
(Approved by Central Committee, Tenth Month 21, 1995)

Friends General Conference is a Quaker organization in the unprogrammed tradition of the Religious Society of Friends which primarily serves affiliated yearly and monthly meetings. It is our experience that:

* Faith is based on direct experience of God.

* Our lives witness to this experience individually and corporately.

* By answering that of God in everyone, we build and sustain inclusive community.

Friends General Conference provides resources and opportunities that educate and invite members and attenders to experience, individually and corporately, God’s living presence, and to discern and follow God’s leadings. Friends General Conference reaches out to seekers and to other religious bodies inside and outside the Religious Society of Friends.

So how cool is that, that in the Long Term Plan, several key elements of our faith are right there, front and center! And as a newcomer to serving on FGC's Central Committee, when I read that Minute of Purpose, I knew I was in the right place!

Beyond the opening Minute of Purpose, the LTP includes goals (4); objectives (19) to help us meet the goals; and action steps (half-a-squizzilion of 'em), all of which flesh out the Long Term Plan.

Now, in my six years of serving on FGC's Central Committee, I would say that Goal IV itself is lifted up a fair amount, probably because the language that it contains reflects some of the yummiest part of Friends' traditions and experience:

Goal IV:

Articulate, communicate and model core experiences, values and principles of Friends, such as the direct experience of God, the miracle of the gathered meeting, the meeting for worship for business, the balancing of individual leadings with corporate discernment, and the call to live and witness to our faith.

Of course, any Quaker who knows me knows that I have come under the weight of making our faith explicit ("articulating" it) and being intentional about modeling Quaker practice and Quaker tradition with integrity, authenticity, and spiritual groundedness as best we can, especially if we want to convey our faith to future generations.

But THIS is what I'm really excited about, and I think FGC doesn't give enough attention to it:

Goal IV, Objective 3.

Help Friends engage in a continuing process of renewing and integrating their experiences of the historical, spiritual and theological foundations of Quakerism and our Quaker Testimonies as the basis for our practice, social witness and service. (emphasis mine)

Just how do we go about helping Friends "renew and integrate" the primitive Quakerism that is built upon certain "foundations"--foundations that have been undermined by pop culture, oppressive religious dogma, and a quietist form of our faith?

As I have been living with that question during the past three years or so, I have at last begun to see a few opportunities that could become part of the answer. Some of those opportunities have to do with the Quaker blogosphere and the Convergent conversation. Other opportunities have to do with waiting for an opening to speak with Friends in my local community, about our roots, our foundations, and the basis of Quaker theology.

Most recently, as I have invested more of my time and energy into helping prepare for FGC's 2007 Gathering in River Falls, Wisconsin, I have found that the Gathering Committee* is not necessarily connected to nor has any awareness or understanding of FGC's Long Term Plan. And I just find that to be a shame.

Thankfully, though, the FGC committee that guided Central Committee through the process of crafting and implementing a long term plan is still in place, and I've forwarded my concern onto them. The clerk of FGC's Committee for Discernment in Long Term Planning--fondly known as DiLTP--was grateful for my bringing it to her attention. (Doesn't everyone like to be let in on the secret?!)

Blessings,
Liz

P.S. Here's my formula for some of what constitutes FGC:

Quaker youth + books + online directory of meetings +
+ First Day School materials + a reprint of Lloyd Lee Wilson's
popular writings + week-long summer Gathering =

Friends General Conference

More specifically, here are some of FGC's most beloved and sought after services and programs.

Quaker Finder, for when you are on the road on business or vacation and want to find out what meetings are in the area where you are staying (FGC is including more and more Quaker churches on this service, too!)

QuakerBooks, formerly known plainly as "The Quaker bookstore." You can get ANY book you want (or CD or DVD or videotape) from QuakerBooks of FGC!

Traveling Ministries Program, for when your meeting wants to find a qualified, seasoned Friend to address a tender or difficult concern with which it has been holding or wrestling.

Quaker Youth Ministries, because young Quakers are not necessarily the future of Quakerism; they are right here, right now, the present of Quakerism.

FGC Gathering, also known to many Friends simply as "FGC," which drives Central Committee members crazy because of course FGC is "more than the Gathering..." I used to get a chuckle out of seeing banners at the Gathering that supported the misnomer. The banners used to read, "Welcome to FGC!" Now they've all been updated to read, "Welcome to the FGC Gathering!"

------------------

*The Gathering Committee is an ad hoc committee that coordinates the nitty-gritty of the Gathering and basically has a two-year life span, one year of which overlaps with another Gathering Committee that is responsible for the subsequent year's Gathering. For example, just as Tacoma's Gathering Committee was halfway through its work for the 2006 Gathering, the River Falls' Gathering Committee began to gear up for 2007. Did you follow that?