Learning How to Travel in the Ministry: The Past Bears Weight on the Present
This is a post I’ve been wanting to write about my traveling in the ministry with Lloyd Lee Wilson, a member of Friendship Friends Meeting and North Carolina Yearly Meeting (Conservative) this past June. It is about my first experience of traveling in ministry and what I learned in the process.
Lloyd Lee and I have gotten to know each other since we moved to Greensboro in 2015. With monthly lunches at a favorite local spot, he and I “talk shop,” swap ideas, and enjoy challenging ideas and imagining new ways to help revitalize Quaker community. One of the things I know about Lloyd Lee is he does a lot of what Quakers call, “Traveling in the Ministry,” and to be more specific to Lloyd Lee’s approach, “traveling in the ministry in the old style.”
This is the third of a three-part series on whether or not Quakers can be “Publishers of Truth” today. In this series I want to talk about how I think early Quakers understood what it meant to be “publishers of truth” in earlier years (Part 1), just a couple challenges we face when it comes to a conversation about “truth” as Friends in 2017 (Part 2), and what it might look like for us to have a new the nursery of truth and be “Publishers of the pert near true” today (Part 3).*
For a quick recap, in the previous post, I suggested that those who consider themselves politically/theologically progressive can get caught in a cycle of thinking of truth as facts stripped of any emotion, narrative, or even joy. If this is anywhere near an accurate assessment then the next step is to invite you, my dear readers, to consider becoming people who utilize ethical and creative storytelling, humor and other similar methods, such as what Stephen Duncombe calls “Ethical Spectacles,” to subvert dominant narratives and to serve social justice. Telling the truth slant and or being purveyors of the “pert near true” (something that is so true that it doesn’t really matter whether it happened or not) is something that can and should be used in service for the good, just as Jesus himself exemplified.
In this final post, I want to suggest a few, very limited, ideas about what we might do to create a new kind of nursery of truth for today, where we could learn these practices together in community.
A New Nursery of Truth
How do we take all of this into account and really begin to re-envision a nursery of truth for today?
Are there ways in which we can respond to polarizations, speak into pluralistic spaces and be far more creative in our approach to truth?
If we are to be publishers of truth today (or the “pert near true” if you like), we need a nursery of truth that takes into account the many challenges we, and the people in our communities face in these times of racial injustice, religious bigotry, class struggle, and attacks on LGBTQ+ people. One that understands that any claims to truth must really be able to account for and be in solidarity with those most vulnerable.
This is the first of a three-part post on whether or not Quakers can be “Publishers of Truth” today. In this series I want to talk about how I think early Quakers understood what it meant to be “publishers of truth” in earlier years (Part 1), just a couple challenges we face when it comes to a conversation about “truth” as Friends in 2017 (Part 2), and what it might look like for us to have a new the nursery of truth and be “Publishers of the pert near true” today (Part 3).*
The following two parts will be posted in the coming week. Therefore, the links are currently “dead.”
Some of you are already familiar with the idea behind the historical “Nursery of Truth” (and here is a link to a more contemporary version). The idea comes from early Quaker history. As Friends were traveling from Britain to the colonies they often stopped off in Barbados where there was a large amount of Quakers at the time. According to Elbert Russell, it was shortly after 1656 that Barbados became a “major distributing point for most Friends.” As early as 1657 Friends there received a letter from George Fox about his concern for the enslavement of people by those living there.
It became a kind of gateway into the colonies for many traveling Quaker ministers. As missionaries, early friends knew the importances of training and preparation in the truth before heading to America to spread Good News and establish more Quaker meetings. By 1661 George Rofe calls it “the nursery of Truth” (Russell 1979: 39). The nursery of truth was a spiritual nursery where Quaker missionaries and ministers went to grow, be nurtured and pruned. Continue reading The Original Nursery of Truth – Part 1
As the previous year comes to a close, I’m reposting some articles from 2014 I wrote elsewhere on the web. This is a post I wrote about grief that originally posted on the blog Antioch Session.
I find it hard to carry the weight of my own pain, let alone the weight of another. I have found that the grief we carry is sometimes so heavy, so disorienting, even – sometimes – so embarrassing (how could I let this happen me?) that it is hard to share that weight or let it out. The weight of grief is compounded by the inability that we all experience of isolation and being unable to see beyond it. Grief is a lot like floating out in the middle of a deep lake, nothing close by to grab onto. Unable to see the bottom, I tread water and try not to panic.
Even as a pastor, facing these painful moments with others can often be scary. Realizing this, I recently shared some of my fears and questions with a friend who is a retired therapist. His response to me was not what I expected. “I was afraid too,” were the words that fell from his mouth.
Whenever Quakers from various streams get together, similarities and differences quickly arise. This is the current state of our tradition; it’s not something we should fight against. Instead, we need to learn how to move within it by being clear about who we are while “moving towards sympathy,” as Howard Thurman says, with another. This work of being clear about who I am while embracing someone else is part-and-parcel of what it means to translate.Continue reading Getting Found in Translation: Reflecting on Issues of Theological Translation
This is the Gospel reading for Advent 1 and the text my sermon was based on for yesterday:
“But about that day and hour no one knows, neither the angels of heaven, nor the Son, but only the Father. For as the days of Noah were, so will be the coming of the Son of Man. For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day Noah entered the ark, and they knew nothing until the flood came and swept them all away, so too will be the coming of the Son of Man. Then two will be in the field; one will be taken and one will be left. Two women will be grinding meal together; one will be taken and one will be left. Keep awake therefore, for you do not know on what day your Lord is coming. But understand this: if the owner of the house had known in what part of the night the thief was coming, he would have stayed awake and would not have let his house be broken into. Therefore you also must be ready, for the Son of Man is coming at an unexpected hour.”
(Matthew 24:36–44 NRSV)
Let’s Get Out of Here!
This passage has been the root of many a children’s sleepless nights and nightmares. Children laying in bed, terrified from what they learned in Sunday School, or a story they heard.
I love the word participation. It’s stem means “taking part” or to “partner.” The Quaker meeting of which I am the ‘released minister,’ Camas Friends, strives to be a participatory church. A partnering church. A church that welcomes the contributions, leadership, insights, resources, personalities and concerns of those who are in the meeting.