I'll Go Where You Want Me To Go, Dear Lord -- Well, Probably Not: A Bad Christian's Confessions on Faith

I grew up dreading missionary conferences at our church. Long hours (some lasting 70-80 minutes at least!) sitting in the Fellowship Hall listening to the good missionary families drone on and on about their work in India, or Formosa, or Kenya. Endless series of slides of people with unpronounceable names (at least to my Midwest tongue/ear). The pleas for money and more missionaries -- "who out there in the congregation is feeling God's call?" It wasn't me! And then chop suey. Yes, chop suey -- no matter if the missionaries were from Kenya, India, or Formosa -- where even they didn't eat chop suey. I still hate chop suey.

Then, as things were winding down, we'd sign that old missionary hymn, "I'll Go Where You Want Me to Go, Dear Lord."

I’ll go where You want me to go, dear Lord,

O’er mountain, or plain, or sea;

I’ll say what You want me to say, dear Lord,

I’ll be what You want me to be.

Except I'd always sing it under my breath like this:

I’ll go where You want me to go, dear Lord,

Let's skip the mountain, or plain, or sea;

I'm happy right here in Ohio, dear Lord,

Africa is for others -- not me.

Yep, even as an adolescent I was a bad Christian, I guess, even though I wanted to be good. Sort of. Following God's call halfway sounded about as far as I honestly wanted to to go. My biggest fear as a kid was that somehow I would hear "the call" to Africa. Terrified me. All I knew about the "Dark Continent" came from missionary meetings and Tarzan on TV, but it was enough to know that it didn't appeal to me. So I was pretty sure that's where God would call me. The Lord and his mysterious ways, you know? God seemed like the sort of chap (and back then, God was male) who would send me right where I didn't want to go.

After all, He had a long history of doing that. Ask Jonah.

I was glad when I reached the age that my parents quit making me go to the missionary meetings. I had escaped without hearing the call.

Of course, I did sorta hear a call to other "missionary" work -- with high school kids in Young Life and various church related youth groups, as pastor in local congregations, and so on. But still, they didn't involve any huge move. Nice and safe in the Midwest. And very spiritually enriching.

But I still harbor the fear that the call will come to Africa. And I wonder what my response will be? I'm clinging to the wisdom (as I perceive it) of what the great writer and theologian Frederick Buechner said -- “The vocation for you is the one in which your deep gladness and the world’s deep need meet—something that not only makes you happy but that the world needs to have done.”

I'm trusting that God knows that I do want to go where "he wants me to go." Just, please, "dear Lord," not Africa!*

-- Brent

*of course, I know, that somehow I will end up in Africa before the end of my life. I once said, after a miserable night in a cheap hotel in a small city in Indiana (when I was from civilized Ohio) that I'd never been so glad to leave a town and would never, ever, under any circumstances return. Only to have God laugh and say, about 15 years later, "Oh yeah?" I ended up moving to New Castle and spending some of the happiest years of my life there. Hmmmmm....

On Being a Gentleman Farmer

When I was being introduced before giving a speech recently, the fellow doing the introduction said this -- "Brent is a gentleman farmer. He lives on 50 acres being reclaimed into prairie and woodlands. That mean he raises grass and trees. Now, as I understand it, grass grows on its own. And trees do, too. So he gets to sit and watch them and read books and think deep thoughts. My thought is -- 'That's the kind of farmer I want to be!'"

Everybody chuckled, of course, including me. It was a witty introduction. But part of it nagged at me a bit and I remembered that part whilst working -- that's right, "working" -- the farm this weekend.

Yes, I do fit the stereotype of the city gentleman farmer -- sort of Eddy Albert's Oliver Wendell Douglas character come to life. I grew up in the city and lived mostly in cities or towns until about 5 years ago. Now I still work weekdays in downtown Indianapolis and take care of the farm chores in the evenings and on weekends. I do own a tractor (modern -- not at all like Douglas's antique on "Green Acres") and various implements that get used on it. A flail mower, log splitter, bucket loader, box scraper, and more. And there are the various other implements -- chain saws of various sizes, chains for pulling logs and stumps, a spray tank, a pickup truck, and on and on.

And they all get used -- which is what made me think of that introduction. Yes, the 6,000 trees that have been planted over the last 3 years will grow on their own -- so long as Nancy and I keep them free of weed entanglement and damage from deers who like to munch on tender young shoots or rub the bark of young trees. That means weeding, mowing, and tying strips of dryer fabric softener sheets on each one (the deer hate the scent as much as I do). Let me tell you, that's a lot of cutting and tying.

It also means controlling invasive species -- like bush honeysuckles which takes over a woods and chokes out all new growth and the understory (wildflowers, etc). Hence the chain, chainsaws, and -- gasp -- bush killer herbicide.

The prairie has to be burned to kill off the woody growth and destroy weeds. Some, though, don't seem to mind the fire. So the bazillion thistle rosettes (that's a baby thistle, I've learned) that sprouted after the fire, have to be dealt with. So I've had to learn about herbicides and the effects and choose the most environmentally friendly ones I could find. Thistle is an invasive species in this part of civilized county, so if I don't control it, the county will -- and probably in a way that is less safe than what I use.

All this is to say, that this weekend has been a reflection (driving around spraying weeds or mowing with the tractor gives one a lot of time to think while doing) about the wonders humankind has wrought. One hundred and fifty years ago this land was prairie and woods. Then it became farmland and it's taking a powerful amount of work to restore it to the pristine way it was when God had charge of it. There was no bush honeysuckle here -- humans brought it in because it was pretty. There was no creek erosion on the scale we have now (the West Branch of the White Like Creek that goes though our land has washed out 1/2 acre at minimum of trees and carved itself a new creek bed) because there were no subdivisions with all their rainwater runoff.

I've appreciated, as Earth Day approaches, how many of us are more conscious of ecological stewardship than in the past. But know how much still has to be done. And how much work it is.

Gentleman farmer? Bah. I may not raise money making (or losing) crops -- but I'm working the land God gave us in hopes of being a good steward. And in hopes of spotting a few more wood ducks, deer, bunnies, and even the occasional coyote.

Excuse me now. I've got to pull on my boots and fire up the John Deere -- time to pull some more honeysuckle. "Green Acres is the place to be..."

-- Brent

Sweet Hour of Prayer -- Not! A Bad Christian's Thoughts on Faith

One reason that I am a bad Christian is that I am a bad pray-er. I know that St. Paul says that I should "Pray without ceasing" but I'm more likely to cease without praying. The idea of spending an hour on my knees sends a shiver down my soul -- and probably Jesus's, too. He must know that he'd hear the same thing over and over again. Either, "Thanks, thanks, thanks" or "Please, please, please" or "snore, snore, snore."

I've tried praying the hours. That works so long as I am in a community that is praying the hours and is expecting me to be there. I've tried getting up early (like Luther) or staying up late(like my wife), but neither much works for me. It's not that I don't care for prayer -- it's just that the usual proscribed forms don't work for me.

I known I have much to learn about prayer. Sometimes I feel that my prayers are hitting the ceiling above me and bouncing back down. At other times, I feel that my prayers bring me close to God and feel enfolded in his ever-loving, everliving arms.

What, I wonder, makes the difference? Why is it so easy to connect one time and the next it seems as if all the lines are down? Why can’t prayer be easier? At least for me.

Perhaps it has something to do with how sporadic my prayer life often is. Perhaps it’s because I pray when I feel like it or need something. Perhaps I need to become more intentional in drawing close to the heart of God.

I know that an active prayer life feeds and nourishes my interior life. An active prayer life helps keep my “on the straight and narrow.” As Brother Lawrence wrote 400 hundred years ago, “when we are faithful in keeping ourselves in His holy presence, keeping Him always before us, this … prevents our offending him or doing something displeasing in his sight (at least willfully).”
But an active prayer life does more than keep me from going astray (which I have to admit, I have a tendency to do). For Brother Lawrence continues his thought, saying “[prayer] also brings to us a holy freedom, and if I may say so, a familiarity with God wherein we may ask and receive the graces we are so desperately in need of.”

You see, prayer opens me to the hiddenness within where I become aware of who God is and who I am. Prayer gives me time to focus our thoughts on the important things of life and faith and helps me connect with God.

When I think of that way, I see prayer as a glorious invitation -- an invitation from God to meet with Him. This meeting is not scheduled to take place in a high temple or on a holy hill. Rather it is an invitation to meet God close to his heart.

This is an invitation I often take too lightly. I disregard it because of the busy-ness of my life (and mine is full, to be sure). And there is grave danger in that. As Henri Nouwen said, “it is clear that we are surrounded by so much outer noise that it is hard to truly hear our God when he is speaking to us. We have often become deaf, unable to know when God calls us…”

Communicating is more than keeping the lines open. I may have a phone line that has a telephone answering machine, a fax machine and a modem all in working order. Yet, if I do not use it to call people or send them e-mail to them, I shouldn’t wonder why, when I come home at night, there are no messages waiting for me. I have to reach out and touch someone.
Richard Foster, in his book Prayer, tells his readers that is not the case. Foster says “God has graciously allowed me to catch a glimpse into his heart ... Today the heart of God is an open wound of love. He aches over our distance and preoccupation. He mourns that we do not draw near to him. He grieves that we have forgotten him. He weeps over our obsession with muchness and manyness. He longs for our presence.”

I would do well to remember this as I think about prayer as an invitation. It is first and foremost an invitation to God’s heart. I am called, by faith, not to a life of rules and regulations, but to a relationship with the lover of my soul. A relationship with One who wants me to share with him and who wants to share with me the joyousness of life in the Spirit. Why is it easy to neglect the key to this relationship when I see the obvious peril of doing so in our other relationships?

I have a choice. I can spend time with God in prayer or not. If I do not, I do not just deprive myself of the joy of the life of the Spirit, I also deprive God of joy from spending time with me.

Perhaps that hour of prayer is sweet after all.

-- Brent

Association of Bad Christians

Well, I was outed recently. Actually, I guess I outed myself. I picked up a copy of Diana Butler Bass's new book A People's History of Christianity: The Other Side of the Story and, while reading along, found this "'When someone asks me what kind of Christian I am,' says Brent Bill, a Quaker writer, 'I say I'm a bad one.' He goes on to say, 'I've got the belief part down pretty well, I think. It's in the practice of my belief in everyday life where I often miss the mark.'"

While it's probably not the smartest thing for guy who writes books on spirituality to admit, the above quotation is accurate. I am a bad Christian. By bad, I mean, just not very good at it. In spite of just shy of 60 years of attending Sunday School, worship services, summer camps, revivals, prayer meetings, religious colleges, seminary, being a pastor, reading books, memorizing Bible verses.

I mean, I know what a good Christian should look like -- she or he exhibits the fruits of the spirit:

• Love
• Joy
• Peace
• Long-suffering
• Kindness
• Goodness
• Faithfulness
• Gentleness
• Self-control

But often, when I look in the mirror (even if it is looking through a glass dimly to quote St. Paul), I see a man who believes those things but doesn't always live them out very well. I want to be loving, joyful, peaceful, long-suffering, kind, good, faith, gentle and full of self-control. But I am just not any of those things nearly enough of the time.

Which, in the past, has been awfully discouraging. Every day in every way I am not getting better and better. Or am I?

That's what I've been thinking about these past few days. As I told Diana when she interviewed me for her book, "I see myself as a pilgrim -- traveling the faith path to the destination of being a good Christian -- and into the eternal presence of God." Since today is Easter, I decided that, instead of the faithful women who went to the tomb and heard the GOOD NEWS, I would have been one of the fellows on the road to Emmaus, heading away and thinking about all the happened. It takes Jesus to come walk alongside me and instruct me before I get it anywhere close to right. And I don't think I'm the only one.

A number of us, even on Easter (or maybe especially on Easter) recognize that we are bad Christians. We want to be like Jesus, we try to live in the way of Jesus, we know that we believe in Jesus -- but we mess up a lot.

So perhaps we need to band together and support each other on this pilgrimage together (less for protection from bandits and baddies who would attack us on our way, than from "good" Christians who like to take potshots at us for not being good enough). So I propose forming an "Association of Bad Christians" -- A group for folks who are just not very good at being Christian -- who don't always do do what Jesus would do and aren't always peacemakers, humble, kind, loving, truthful, ... and know it. But who wish they were.

Members must self-nominate. After all, part of being bad is recognizing one's badness. Denominations, theologians (Calvin, Luther, or anybody dead or alive), judicatories, local congregations and their officials are not allowed to name prospective members.

In fact, I've set up a group on facebook for anybody who is interested. Perhaps we'll have a membership card and motto (in Latin? Greek? Hebrew?). An official Bible verse? Who knows? The only thing for certain is that a bad Christian knows he or she wants "to be a Christian inna my heart" -- and does so only by the grace of God. On Easter or any other day.

He is risen. Risen indeed!

-- Brent

Pure-It-Tree or Orchard or Garden: A Parable

"I've been thinking, Jesus, of trying my hand at parables." So said the follower who thought himself one of the few true apostles and very wise and close to understanding everything Jesus said. Jesus sighed and settled himself on the most comfortable rock around. His hopes were not high.

"The kingdom of God is like a fruit tree," said the would-be parablist. "The only one of its kind, it grows straight and true. It produces one kind of fruit -- uniform in texture, appearance, color, and taste. And it must be pruned hourly lest any unsightly, un-uniform fruit appear."

He smiled at the wisdom of his parable.

Jesus thought for a moment and then asked. "So the kingdom of God is like a fruit tree? Singular."

"Yes," replied the would-be disciple.

"Then how does it produce fruit? Can a solitary tree produce fruit?"

"Hmmm, I hadn't thought of it quite that way before," said the story-teller. "Okay, let me try again. The kingdom of God is like an orchard with only one kind of tree. The trees all grow straight and true and produce one kind of fruit -- uniform in texture, appearance, color and taste. And they must be pruned hourly lest any unsightly, un-uniform fruit appear." He smiled again. Thanks to his deep understanding of what Jesus was getting at, he knew he had come up with a great parable.

"One kind of fruit, eh?" asked Jesus.

"Indeed. All alike in every regard."

"Which fruit is it?"

"Ah, I'm not sure I get your meaning, Jesus. Fruit -- it's just a metaphor."

"That's not what the apostle Paul says. As I recall, my friend Paul said that there were all kinds of fruits of the kingdom -- 'But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control.' "

"And," continued Jesus, "I don't think God created an orchard. As I recall, it was a garden, somewhere over east of Eden. 'And the LORD God made all kinds of trees grow out of the ground—trees that were pleasing to the eye and good for food.' Perhaps your parable needs a bit of work."

The parablist said, "Nope, I think it works pretty well as it is. And I think somebody needs to get work pruning -- I've been discerning some unsightly and un-uniform fruit popping up. Fruit that doesn't suit my taste, I mean the criteria, as I understand it, for what is good fruit and what isn't."

Jesus sighed. Loudly this time. He hauled himself up off the rock and climbed back on the cross.

-- Brent

The Association of Bad Friends

"So you're a Quaker?" I get that question a lot since I travel a good bit schlepping my books. People always seem a bit intrigued -- as if surprised any of us still exist. I usually answer, "Yes, a bad Quaker." Eyebrows generally raise at that. Then I go on to explain that, though I have been a member of the Religious Society of Friends all my life, I'm just not very good at being a Quaker. I find that I frequently fail to live up to the ideals of our Religious Society -- I'm not always peaceable, humble, truthful, ... well that's enough confession. While confession might be good for the soul, too much is enough to send a depressive like me into an emotional tailspin. But now you know why I say I am a "bad Quaker."

I have been comforted to find that I'm not the only one. Indeed, there are a number of us out there. Not that I'm going to name any. As I've discovered in my 58 years of Friendship, those who some people consider bad Quakers are often quite good Friends and some quite bad Friends are considered good Quakers.

So, other than obvious exceptions (like John Dillinger above), I think "bad Quaker" needs to be a form of self-nomination. One has to name one's-own-self a bad Quaker -- no one else can do it for thee.

I was thinking about this for lots of reasons (for one, there's a good deal of talk around these parts of Indiana about who's a good Quaker -- as defined by a certain Yearly Meeting's book of Faith and Practice -- and who's not), but mostly because one of my favorite self-named "bad Quakers" by the name of Jacob Stone sent me an email containing the following questions -- "Should we form the Association of Bad Friends??? Or Rogue Quakers of America???"

Whilst RQA has a certain ring to it (and slightly parallels the RSF), I think I'd go with the Association of Bad Friends (ABF). I've never thought of myself as a rogue -- I do like to heckle the herd from within, not lead it off into a new direction. And I think "of America" is a little too parochial. There are bad Quakers across the globe, aren't there?

So, I am hereby feeling led to begin the first local chapter of the here-to-fore non-existent Association of Bad Friends. You can only self-nominate. If you'd like to join, just reply to this blog or send me an email at brentbil@brentbill.com.

Non-Friends are eligible to join the Friends of the Association of Bad Friends (FABF) -- so long as they would consider themselves bad Friends were they actually Quakers.

I'll be designing membership cards shortly.

-- Brent

P.S. As Jacob also noted -- "When I think about being a recalcitrant Quaker I am always reminded of a line from Rumi's poetry: 'Your sweet blasphemy is the truest devotion.'" Indeed.

Discerning Questions

I just returned from Memphis, Tennessee where I was presenting a series of workshops on "The Sacred Compass: The Way of Spiritual Discernment" at the Baptist College of Health Sciences. BCHS has about 900 students and focuses on undergraduate health care education. Karen Smith, the Director of Campus Ministries, did a wonderful job putting the program together and she and the students, faculty, and staff made me feel very welcome.

I ended each session by offering a "Query" for the students and staff to ponder -- based on the Quaker tradition of using questions for reflection and as spiritual exercises. The final session was titled "Discerning Questions" and I offered a whole host of queries that they could use as part of their discernment processes. And I offered them the opportunity to ask questions of me about spiritual discernment. Now, by and large, they were a pretty quiet group (I joked a time or two that I had done the impossible -- turned Baptists into Quakers -- that's how silent they were), so during the "Discerning Questions" session, I asked them to write their questions, which I would then try to answer. I hoped to get one or two really good ones and end our time together by answering things close to their hearts and souls.

I got more than one or two. And the time ran out before I could answer more than one or two. I didn't get a chance to read them all until after I got home, but when I did, I decided they were too good not to share. So here they are -- no answers, just the questions (well, most of them -- there were a couple along the lines of "Is it God's will for the Memphis Tigers to have a #1 seed in the NCAA basketball tourney?" That's just silly -- everyone knows God is Buckeye's fan).

The questions:

• What do you think is the most important tool or tools to carry with you on your journey through life toward God's will?
• In my prayers I include "Let God's will be done," but how do I know it's God's will?
• What is God's will?
• What should you do if you feel called to do more than one thing, or maybe many things. Okay, maybe so many things you don't know how you will do them all in a life span?
• What is spiritual discernment?
• Is it wrong to ask for a sign from God?
• How, after make so many journeys that have failed, do you know what direction to go?
• Why is it so much easier (or seem to be) for folks to discern God's will/plan for other people?
• It seems easier to see God's involvement through "the rear view mirror." How do we discern where God is moving ahead?
• What if you think you are going in the right direction but don't like it or feel empty about it?
• How can you effectively listen to God related to the direction one might be going?
• Should I always seek God's approval before I make any life choices?
• How do I listen and hear what God wants for me in my life?
• I feel like I'm being used to do God's work. But recently I have been feeling disconnected from God. How do I reclaim my connection to God -- to follow his plans for me?

Really good questions. Thoughtful. Important. Questions we all need to wrestle with.

As the session ended on Friday, I had time for one more question and one more PowerPoint slide (I gave a lot of my presentation on PowerPoint). The question was "How do you figure out what God's will is for you versus what you think your purpose in life is?" The final slide I had prepared to share was this, "The vocation for you is the one in which your deep gladness and the world’s deep need meet—something that not only makes you happy but that the world needs to have done. --Frederick Buechner."

I think that says it all. God brought it all together -- six sessions, caring staff and students, wise questions, and an answer that fits the Sacred Compass and its leading us to the face of our loving God.

-- Brent

Here They Go Again -- and So Here I Go Again

Well, it's been an interesting day. I was invited to give the morning sermon at a lovely little Meeting just around the corner from the farm. That went pretty well (considering the quality of the preacher) and we had a nice visit over lunch with a couple of F(f)riends from there. As we ate lunch at a local eatery, another Friends pastor walked in -- one who has had some controversy about him. One of the friends we were with is clerk of the Yearly Meeting committee that has been charged with (hmmmm, will try to choose my words wisely here) um, "visiting" with this Friend to ascertain his "fitness" for continuing as a Quaker minister.

Hogwash. The fellow in question's congregation is growing, people are coming to hear about God and faithful living, he is growing spiritually and certain factions want to quibble about nuances of theology? Which, frankly, Quakers have never had as their long-suit. Just try to pin down George Fox or William Penn or Mary Dyer about the subtleties of theological belief. Can't be done.

But anyhoo, I soon learned that this was a big topic of discussion at the local Yearly Meeting's board meetings yesterday. And I was reminded of a response to a post I had made concerning Quakers and the Pastoral System.

In part, the writer said, "Also, the pastoral system itself, of having a paid staff member, seems to tend to cause a Yearly Meeting to move more toward typical Protestant ways. ... In my experience and reading, it would seem that the pastoral system usually leads Yearly Meetings to move away from the testimonies and toward typical Protestant forms, theology and ethical views. And though Friends pastors are called recorded ministers and are supposed to be different from ordained clergy, in day-to-day relations with the members of the Meeting I couldn't see any difference from the ordained ministers in other denominations.I don't think it has to be this way, but a paid staff does seem to lead to such changes."

Well, this seemed a little harsh at the time to me, but after conversations today, I'm beginning to think, regretfully, that perhaps this is too true. Especially at the Yearly Meeting that is located closest to me.

The setting up of a pastoral system is fraught with the potential for abuse and power-grabbing, unless the pastors are wise and able. And the setting up of Yearly Meeting staff (he says, as a former Yearly Meeting staff person) is even more fraught. If, as the conservative Friends warned over 100 years ago that the pastoral system would lead (gasp!) to a seminary, then Yearly Meeting staff could lead to a Pope. Well, at least a Bishop. Or people who think they are bishops and somehow appointed to protect the purity of ... Of what? Does God need protecting? Does thinking about God and how God works in this world and with God's people need parameters placed around it to keep bad theology (as decided by us) out and good theology nice and safe? Do we need protection from the Holy Spirit moving among Friends and possibly calling us to actually live the Gospel message?

The nation and world is in the midst of one of the darkest times in human history. Economics are a mess. Terrorists, in the name of religion, abound. War is everywhere. Incivility is rampant. And many people are calling for Good News -- hmmm, Gospel?

What will they get from us? Assurance that we have, via the Quaker Inquisition, rid ourselves of heretics who claim that God loves everybody as much as God loves us? Is that what they are asking for? Or are they instead hoping to hear a voice, shorn of theological hairsplitting, that is
that of Jesus, softly and tenderly calling, "Come Home."

Would that we would dare move from righteous wrangling to actually being the people of God that Quakers are called to be.

-- Brent

Indulge Me, Please

It seems I'm always hanging around the wrong people. My grandmother worried that I did that too much when I was a teenager. If she were still alive, I doubt that she'd be pleased that I am still hanging around the wrong people.

By wrong, she meant people who were prone to getting into trouble, didn't share the exact same faith as we did (the TRUE Evangelical Quaker faith -- not the more LIBERAL Evangelical Quaker faith as practiced in Oregon or Kansas or other places), and were, well, smart-asses.

Now few of my friends ever got into *real* trouble, but some held different beliefs (Catholics, fer instance), and a great many were smart-asses. Which I found one of their more endearing qualities.

"How will you ever be a minister with that smart-aleck bent you have?" she'd ask. I mostly murmured or mumbled an answer, but if I'd had a bit more chutzpah, I'd have suggested that a little bit of smart-assness helps the pastoral life go down. And that it was really needed if once was going to succeed as a pastor -- especially in the mixed up Quaker pastoral system, which is neither fish nor fowl, dairy or meat. It just ain't kosher. (But that's a whole 'nother blog. To see some of my thoughts on that, check out http://friendsinfellowship.blogspot.com/2007/10/neither-ceo-nor-slave-paradox-of-quaker.html)

But back to hanging around the wrong people. I recently returned from northern California where I got to spend some time with Gretta and Jacob Stone, directors of Quaker Center in Ben Lomond. Now they're the right kind of people in my book, but Grandmother Bill would probably see it different. For one, they believe much differently than I do (which in her book would make them "wrong"). And Jacob especially has this wacky humourous side that edges on smart-assness. Which meant we got along famously.

One night he was sharing one of his fundraising ideas. After all, many Friends groups are struggling for funds, so perhaps it was time for something new -- tithes and offerings and appeal letters don't seem to be working. How about, he suggested, the selling of Quaker indulgences?

Here's how it could work (with apologies, somewhat to Jacob for stealing his idea and going completely wild with it). Let's say you're like me -- a bad Quaker. I don't mean evil, I just mean, not very good at it. And as a bad Quaker someone has really ticked you off and you'd just love to smack some sense into them. Under the Quaker Indulgences Plan, you could donate $500 (in addition to your regular giving) to your favorite Friendly organization and in return they would issue you an one day indulgence from the Peace Testimony. Then you could skip calling your Lutheran brother-in-law, and just go slap the offender silly yourownself.

Or let's say you need to buy a new car. For $100 you could spend a day not looking at hybrids or 10 year old Volvos with millions of miles on them and head directly to the Audi dealer and try out a new S8 -- all 10 cylinders of it. A day off from the Simplicity testimony.

Maybe for $50 you could get an indulgence from taking oaths -- like, say, if you got called for jury duty. "Do you swear" -- and everybody else says "Yes" and you stand there silently while everybody wonders what kind of doofus you are for not raising your right hand and swearing along with the rest of them. The embarrassment saving factor is worth $50.

Well, I could go on -- but I hear Grandmother tsk, tsking in my inner ear. Or was that the Inner Light? They couldn't be in cahoots, could they?

-- Brent

A Poem for Christmas Morning

A Child in Starlight -- by Elmer Diktonius

There is a child,
A new-born child --
A rosy, new-born child.

The child whimpers --
All children do.
And the mother takes the child to her breast.
Then it is quiet.
So is every child.

The roof is not over tight --
Not all roofs are.
And the star puts
Its silver muzzle through the chink,
And steals up to the little one's head.
Stars like children.

And the mother looks up at the star
And understands --
All mothers understand.
And presses her frightened baby
To her breast --
But the child sucks quietly in starlight:
All children suck in starlight.

It knows nothing yet about the cross:
No child does.

Do You Hear What I Hear

“Do you hear what I hear?” the Harry Simeone Chorale asks in a popular Christmas carol.

I hear a lot of things. Carols come from my car radio, television advertisers me warn that there are only so many shopping days left, phone calls invite me to holiday gatherings – or inform me that the church is one shepherd short for Friday night’s live nativity and I need to be there at five sharp to don our costume. There’s shopping to be done, meals to be made, cards to be addressed and sent. Yes, it’s Christmastime … and it’s busy.

What about Jesus? Is there room for Him in the Advent Inn’s schedule, or is it full up? Taking time for moments of holy silence can clear some space for this Savior King who comes clothed in baby’s flesh. That’s because silence is where Quakers believe we encounter the real presence of Christ. Jesus comes to us in the peace of the silence, a silence which is an active going toward God, seeking a glimpse of the One whose coming we celebrate. If we take some space for silence this season, we will hear the Voice that speaks not only in words, but also in gentle tugs on our hearts and in the beauty our eyes behold in the lights, the sights, sounds, and people surrounding us this season. So stop. Relax your body and mind. Breathe deeply; slowly and gently. Savor the silence. And listen.

“Do you hear what I hear?”

-- Brent

'Tis the Season to be Jolly -- or Not...

"Tis the season to be jolly, Fa la la la la, la la la la. ..."

Oh yeah? Well, not for everybody. I ws thinking about that while getting ready for Meeting for Worship yesterday. I was thinking about some of my best friends and how they and I might be considered by some an emotionally/mentally motley crew. I have friends who are bi-polar, depressive, in therapy, attending 12 step programs, etc. And I'm prone to depression and panic attacks -- thank Heaven (literally) for a good doctor and Paxil. We're a walking, talking illustration (it sometimes seems) of the Diagnostic and Statistical Manual of Mental Disorders (DSM).

I used to think this was a bad thing -- as in I should be ashamed (especially of my own "abnormalities"). But another thing I realized as I looked over my friends (and me) is that we are, by and large, sensitive folks, caring people, and very creative. Many of us are writers, musicians, artists, and the like. And not second rate either -- well, present company excluded. Some have had books on the New York Times bestseller list. Others sell every piece of art they create. I mean, I'm blessed with a rather amazing bunch of people who are my friends.

Most of my friends are also deeply spiritual people. Very spiritually aware. And this is sometimes a very tough season for us. For some reason, while everyone else is "Merry-ing" it up, I'm often more in a "Bah Humbug" mood -- or worse. Part of it, for me anyhow, is the disconnect between the festive and celebratory that often ignores the deeply spiritual aspects of the season -- the coming of the Christ. The coming of Light into this time of extreme physical (and sometimes spiritual) darkness of these shortening days. It's Light I need. And I'm not the only one. As one friend said to me recently, "A scary and dark season in some ways....need more Light."

As I thought about bi-polar, panic attacks, depressives, seizures, et al, I also wondered which Bible characters had those traits. Or saints. Others have thought a lot about this, but it was new to me. Which made me wonder not if encounters with the Spirit were symptomatic (i.e., which DSMIII classification does this fit in?), but rather if my friends and mine "abnormalities" were actually doorways into a deeper life of the Spirit.

Of course, since I think too much, other questions came to mind. One was, "Am I more spiritually aware as a person prone to panic attacks/depression than those who are not?"

Well, I thought, that's more than a little a bit spiritually arrogant.

But I did begin to wonder if Jesus was preaching today on the hills of Galilee, would He do a beatitude for us today? Perhaps something along the lines of "Blessed are the emotionally challenged, for they shall feel and see God's presence in amazing and scary and hopeful ways?"

All I know for sure is that I am grateful for my friends, my encounters with God, and my relatively panic-free life. That I am at a place where I feel that, while this might be a good day to die, it's an even better day to live. And that my friends share their joys and sorrows and ups and downs with me -- helping me to realize that Jesus laughs and cries in hearts and souls throughout time and eternity and that God will keep me safe though all of life. Even if it kills me.

-- Brent

Two resources I've found helpful are Therese Borchard's "Beyond Blue: A Spiritual Journey to Mental Health" on beliefnet.com (http://blog.beliefnet.com/beyondblue/). She writes with honesty and wry humor -- and I loved her "12 Bi-Polar Days of Christmas." And Dancing With God Through the Storm: Mysticism and Mentall Illness by Jennifer Elam.

Mary -- Drenched in the Speech of God

This is that special season when we sing carols, hear scripture, and say “excuse me” and “pardon me” as we elbow the other shoppers aside. In spite of that, we sometimes lose sight of one of the major miracles of Christmas. And that is that the central figures of the Christ event were people just like us.

Not that you would know that by the different depictions that pass our way this season. We see it portrayed serenely on Christmas cards, in Christmas plays and songs, and in living and plaster Nativities all around town. In them , the Christmas scene is idyllic. It’s the very picture of a 1st century nuclear family – mommy and daddy and new baby.

But the fact of the matter is that the first Christmas was far from idyllic. Because it wasn’t being staged by arranging paper mache figurines, it was being acted out by real people on the stage of life. Joseph, the Shepherds, the Magi and all the rest, even mean old Herod, were real folks in real time living real lives and trying to make sense of it all. And into their lives comes the miracle of God’s Son – Emmanuel, God with us, come to lead us back to God. And one of those characters of Christmas was Mary – a real, flesh and blood, teenaged girl.

Hildegard of Bingen’s “Antiphon for the Virgin” reminds of this --

Pierced by the light of God
Mary Virgin
drenched in the speech of God,
your body bloomed,
swelling with the breath of God.

For the Spirit purged you
of the poison Eve took.
She soiled all freshness when she caught
that infection
from the devil’s suggestion.

But in wonder within you
you hid an untainted
child of God’s mind
and God’s Son blossomed in your body.

The Holy One was his midwife;
his birth broke the laws
of flesh that Eve made. He was coupled
to wholeness
in the seedbed of holiness.

This poem takes us out of the Christmas we’ve created it in our image and reminds us of the miraculous nature of the coming of Jesus. We often confine our understanding of the miraculous to that of God becoming a baby – which is indeed a miracle. But there is more. There is something, I believe, miraculous about the boldness and obedience behind Mary’s “Yes” to God.
This was no easy “Yes.” This was hard and carried a societal stigma that makes the one we used to force on unwed mothers easy to bear by comparison. What God asked of this young woman was about the most difficult thing she could accede to.

To be sure, as the Bible reports, when Gabriel comes and says “Greetings, favored one! The Lord is with you,” Mary “was much perplexed by his words and pondered what sort of greeting this might be.” Who wouldn’t?

Gabriel continues “Do not be afraid, Mary, for you have found favor with God. And now, you will conceive in your womb and bear a son, and you will name him Jesus. He will be great, and will be called the Son of the Most High, and the Lord God will give to him the throne of his ancestor David. He will reign over the house of Jacob forever, and of his kingdom there will be no end.”

Her response to this is remarkable, or maybe miraculous. Where in almost every other instance of encounters with heavenly messengers the receiver of the message asks for a sign to verify that it is from God, Mary simply asks, “How can this be, since I am a virgin?” She doesn’t try to talk her way out of it. She doesn’t explain her unworthiness. She doesn’t ask “Why me?”

Mary, a simple (in a positive sense) trusting young woman simply looks into the face of the eternal and said “Yes.” How can she do that? Hildegard’s poem gives us a clue how – and I believe it is found in the line “drenched in the speech of God.”

What a powerful image.

“Drenched in the speech of God.” It’s a phenomenon with which we should all be acquainted, yet I fear too few of us are. Mary can say “Yes” because she has heard the voice of the Divine, felt it rain over her, and knew in her heart that it was God speaking. It reminds me of a more modern parallel in the Quaker tradition – George Fox’s hearing of a voice saying “There is one, even Christ Jesus, who can speak to thy condition,” and whose heart, upon hearing it, he says “leapt for joy.”

While Mary’s words from God came from the mouth of the angel Gabriel standing beside her, and Fox’s came from inside his soul, both were unmistakably from God to the ears of these listeners. And joy was the result.

Who can imagine what Mary felt when she first stood in the face of the mystery of the eternal? What might her thoughts have been? Surely she knew she was risking society’s, family’s and Joseph’s disapproval. But did she also know the supreme joy she would have cradling the baby in her arms? Could she even begin to dream of shepherds abandoning their flocks or wise men bringing gifts from afar to come and worship the baby king? Was there even a slight shuddering premonition of the cross that awaited her beloved baby boy?

We can not know Mary’s feelings, other than what we read in the scripture passage today. When the angel speaks she stands in reverence and awe and says “Let it be to me according to your word.”

For Mary, drenched in the speech of God, once her “yes” was said, she moved forward joyously with it. Her obedience and willingness to serve is something she embraced with a joy and serenity. This obedience and willingness came because she heard God’s voice, something that we would do well to prepare ourselves for in this season and year round.

Fox heard God’s voice because he prepared for it – reading scripture, talking with people of faith, praying. We don’t know what Mary did – the Bible doesn’t tell us. But we can guess that she was a person of deep spirit and prayer. When the angel comes, she’s not afraid or doubtful but only “was much perplexed by his words and pondered what sort of greeting this might be.”

And then, “drenched in the speech of God
“… in wonder within you
you hid an untainted
child of God’s mind
and God’s Son blossomed in your body.”

It is then that the wonder of the incarnation, God come down in human form to live among and bring his people back to him, begins – with the simple “yes” of Mary – a yes made possible by being “drenched in the speech of God.”

-- Brent

Live Again from The Great Emergence

The Great Emergence is winding down -- the event that is, not the movement that Phyllis says is underway in American Christianity (and Judaism).

Phyllis is posing 3 questions --

1. How, in a religiously pluralistic society, do we maintain our particular faith witness without causing civil unrest or compromising/watering down our particular faith to nothingness?
2. What does it mean to be human? (This, she maintains, is one of the eternal questions and is especially pressing today, especially as the current generation seems especially self-aware or at least self-absorbed)?
3. What is the nature of the atonement?

Phyllis says that these are the questions that must be answered and how they are answered will determine the future of the Great Emergence.

Well, my battery is running low (and so is the one on my laptop), so more later...

-- Brent

Live (sort of) from the Great Emergence

It's the second morning of the Great Emergence and I'm looking forward to another great day. Phyllis Tickle has given some absolutely stunning presentations on why/how she has identified what is going on in American Christianity as "The Great Emergence." She has tied all sorts of ideas (sola scriptura, quantum physics) and people together (David Farraday, Albert Einstein, Charles Darwin) together, showing how a great emergence is moving through all of society -- not just faith.

As you might expect, most of her presentation is based on her book The Great Emergence. You can find her thoughts there, so I'm not going to recap what she's said here. You need to read the book -- spend some time with it and wrestle with its ideas. I, for one, have found her "story" persuasive -- as well as a cogent, concise description of what is going on in congregational life and the prime tensions of this time.

I will say that Quakers come off pretty well -- especially as she uses us as an example of how to deal faithfully and creatively with the question of authority. Just who/what is in charge? Scripture? Church structure? The Spirit of God? Of course, as those of us who are Friends know, we have been dancing with and around this question for 350 years and sometimes we get the steps right. The getting them right -- holding them in creative tension and allow them each to speak (the community of faith/Spirit/Scripture) -- is never easy, but is ultimately our goal and is spiritually fulfilling and rewarding.

On a personal note, I have been approached by a number of folks at this event who want to talk about Quaker spirituality and practice. Which confirms my long term belief that people are spiritually hungry for the best of Quaker faith. The question then, that I struggle with, is how do we come to live -- to model -- the best of Quaker faith and practice? How do our Meetings reach a place where they could seriously deal with what I consider the most pressing questions facing us -- What has God called us to do

• With this people?
• In this place?
• At this time?

Notice that none of these have anything to do with how do we attract more people? Rather they deal with the question of faithfulness to the call of Christ -- both individually and corporately. Does it really matter if we attract 20, 50, 150 people? Of course it does -- especially if our concern is staffing committees, finding Sunday school teachers, paying staff, heating the building, etc?

But numbers do not matter if we dare forget those things and get back to the initial call of Christ to follow him and his command to feed his sheep. What does that mean for you with your community of faith in your particular place at this particular time? That, I think, is one of the prime questions that the Great Emergence is posing.

--Brent

Quakers at the Great Emergence

Well, it's hard to believe, but the Great Emergence is almost here. I hope those of you who are attending are looking forward to it as much as I am.

Regarding a Convergent get together, there has not been a lot of interest expressed, but let's try this -- let's meet at 12 noon at St. Mary's Episcopal Cathedral on the front steps. It's supposed to be in the high 40s, so shouldn't be too unpleasant to meet outside. Then we'll go grab lunch someplace close and chat. How does that sound? I'll have a car if we need to drive somewhere.

Hope to see you soon.

-- Brent

The Great Emergence -- Is Emerging

Well, it's drawing nigh, a least. Based on Phyllis Tickle's book of the same name, The Great Emergence will be a time of worship, discussion, dreaming, interaction, and thinking about the current state of and future possibilities for Christianity.

Tickle's thesis that the Great Emergence that is upon us is a once in a five hundred year event should, by itself, lead to lots of lively discussion and debate. After all, that's a pretty audacious assertion, to compare what it is happening in the Emergent movement to the Great Schism, the Great Reformation, and other "Great" motions and seismic changes throughout Christian history.

And so is her statement that "It is not unreasonable to assume that by the time the Great Emergence has reached maturity, about 60% of practicing American Christians will be emergent or some clear variant thereof."

That's a pretty heady prediction. And one that has huge ramifications for those of us who gather in congregations, work with congregations, and teach leaders of congregations. What does the Great Emergence mean for us?

I invite you to join the discussion by attending the Great Emergence. And, if you're a Friend, to come early and join in a discussion of what it means for Friends. I propose meeting at noon on Thursday the 4th, (I'll look for a place) for lunch and discussion.

If you're going, and interested in such a meeting, please let me know asap!

--Brent

Denver Quaker Saves a Life

That was the headline I got on GoogleNews. So I checked it out and here's what I found --

It seems that a Quaker parrot in the Denver, CO area saved the life of a choking toddler when it began screaming and repeated the words "mama baby" over and over. The toddler's caregiver was able to respond to the warning and save the the 2-year-old's life.

The article goes one to say, "A babysitter's worst fear was brought to reality last week when 2-year-old Hannah, the little girl she was watching, began choking on her pop tart. However, the babysitter wasn't the one to notice the choking toddler. It was the family pet, Willie the Quaker parrot.

"While I was in the bathroom, Willie (the parrot) started screaming like I'd never heard him scream before and he started flapping his wings," said Meagan, the sitter who owns the bird.

"Then he started saying 'mama baby' over and over and over again until I came out and looked at Hannah and Hannah's face was turning blue because she was choking on her pop tart.

" The babysitter, Meagan, was able to perform the Heimlich and save the little girl. Hannah's mom, Samantha Kuusk, was reportedly very relieved and stated in an interview "I'm very grateful for the both of them because they both saved her."

Had it not been for the normally talkative bird's squawking and then yelling "mama baby" repeatedly, Meagan believes she might not have come out of the restroom in time to save Hannah who had already turned blue. "

One of the best instances of vocal ministry by a Quaker that I've ever heard of.

-- Brent

Connecitng the Dots

I've been cheating. I admit it. I'm not proud of it, but there it is. I am a diabetic. I doubt that's news to any readers since if you've ever met me in person, I usually try to work it into conversation within the first few sentences. Philip Gulley, my good friend the FAMOUS writer (unlike me, the author of rare books -- rarely sold), says he's never heard me go three sentences without working it it.

Unlike many diabetics though, I rarely cheat. I follow my diet carefully, watch my blood sugars, and have weighed within 5 pounds of the same weight for the past 10 years. But then came Hallowe'en. And the dreaded candy.

I was gone when it came. In Cincinnati for the wonderful "Books by the Banks" celebration (if you live close, don't miss it next year. It's great.). When I came home though, there were all the left-over candies -- Reese's Peanut Butter Cups, Milky Ways, and... the dreaded "Dots."

I can easily take a pass on Reese's and Milky Ways. But not "Dots." They are so tiny and so yummy -- how much harm could they be? And so, slowly, ever so slowly, the teeny boxes have been disappearing from the basket and into my hot little hands. Each brightly colored Dot savored -- chewed into tiny pieces. I can make one of those tiny boxes (5 pieces) last for an hour.

Which made me think some about the nature of temptation. It's easy for me to avoid the big chocolate bars. The pieces of pie or cake. A package of cookies. But a Dot or two? What harm is there? A minor flirtation with sugar. How deadly could that be?

I am happy to report, that it's not been deadly at 'tall. I'm not writing this from intensive care or anything. My blood glucose levels are barely out of their ordinary range. Still, are Dots the beginning of a slippery slope? Especially for a compulsive personality like mine?

I hope not.

I pray not.

"Deliver us from temptation."

Well, only one more box left anyhoo. So deliver me from temptation -- tomorrow.

-- Brent

Hayride

There was a quarter moon outside our ten cent town two evenings ago when I arrived home. A good portion of the family had assembled for a bonfire -- and then they wanted to go on a hayride. So being the really good guy I am, I went to the barn, dropped the log-splitter off the tractor, and fire Mr. Deere up to go get the hay wagon. The sun was starting to set and it was a nice bouncy ride over the recently picked bean field and across the road back to Nancy's nephew's house where the wagon was. In a stroke of luck (not driving skill), actually backed the tractor perfectly to the wagon so that I all I had to do was pick up the tongue, slide it over the draw bar, drop the pin in and... viola' (as the French farmers say), I was good to go.

Arriving back at the bonfire, the sun had set, the embers were glowing, and hot dogs were roasting. After a truly unhealthy meal, it was time to set out on the hayride. To be lit or not lit (the tractor -- not me) was the question. Not much moon, some starlight, but there's just something about warning lights that takes the fun out of a hayride. So, I thought I'd try doing it in the dark -- steering my way around the field (and keeping out of the woods) by what little light God had provided.

It was enough. In fact, I was amazed how much light there was once we pulled away from the fire and my eyes adjusted to the night. I could easily pick out the woods from the field and indeed saw variations of soil in the field that I had never noticed before in the daylight. The sandier soil shone different in the starlight than did the more clay-laden and the loamy (all words that didn't mean much to me just a few years ago). It was even easy to pick out Zeus the big black dog running back and forth in front of the tractor or zipping off into the woods in pursuit of Ebony our black cat.

It reminded me, that when things seem pretty dark, we often are given more light than we realize at first glance. We -- I -- tend to curse the darkness instead of stepping out into the light that is there. Driving that night in the dark reminded me that God gives me the light I need to make my way. Regardless of my life being in the daytime or feeling beset by nighttime. The secret to successfully navigating by the little light the other night was to give my eyes time to adjust to their perceived lack of light -- and to go slow. I geared the tractor down and moved along at a speed appropriate to the conditions.

It was a reminder I needed.

-- Brent

A Final Thought for Convergent Friends October

About a year ago, on another of my blogs, Jay Marshall of Earlham School of Religion posted this remark -- "any chance Friends have of cooperating with God's transforming power will come most easily through building relationships rather than by arguing points."

I agree. And therein is my hope for the future of the Convergent Friends movement. I see it as a place -- a holding vessel -- for important conversations about the future of Friends. I hope it's a place where, regardless of position -- Evangelical, liberal, moderate -- Friends will be able to answer the question "What canst thou say" with openness and be affirmed.

I see it as a new place to talk about the vitality among Friends that can lead to transformation in the 21st century that is theologically hospitable to those who are seeking a vital experience of the Living Christ.

I see it as a place where we can be encouraged to think about what it means to be a Friends congregation in a particular place at this particular time.

What energizes us for ministry? Outreach? Christian social witnesses?

As many of my blog readers know, my spirituality books emphasize Christian Quaker spirituality. As I travel the country schlepping books or leading spirituality workshops, I find a lot of interest in Quakerism.

Then come the inevitable questions about where to find a Quaker congregation in that area. I have to admit that I don't, even as smart as I am, know where every Meeting is and I'm also a bit hesitant to just tell people to look online for Quakers closest to them.

I'd like to be able -- in my wildest Quaker dreams -- to be able to point to some sort of resource that could guide them to a place where they would experience the kind of Quaker spirituality that I write about. Perhaps that's self-serving or naive -- or both.

But I do know some Meetings in that fit that wish -- and I'd like to know about more.

I think a place for theological hospitality among Friends is important. I hear from too many Friends whose meetings feel like exiles in their yearly meetings or are actually contemplating leaving. Likewise, some pastoral leaders.

Can the Convergent movement be a place where thoughtful, caring dialogue can continue? I hope so!

-- Brent

Alone... Amazing

My friend Alan Garinger is the most amazing inventor I've ever met. He's come up with toys (the Infinity Warp), art material (SandArt), a label affixer, and ... well, I could go on about Alan (and often do). I can't decide whether I love him or hate him -- he's just so blamed creative.

Professional jealousy.

In addition to no-so-run of the mill inventions, he also invents books and characters. And his last one is just amazing. Alone: The Journey of the Boy Sims.

Another friend of his sent Alan this tiny description found in a journal int he Fulton County, Indiana courthouse -- Monday, October 28, 1833, Journal Entry Of The Michigan Road Survey Party. ... The boy Sims, in charge of general items, was sent to Detroit today to secure ink to replenish our supply lost in a recent but minor accident during the crossing of the Tippecanoe River. We expect him back in 28 to 31 days. Being a youthful and resourceful as well as an agile lad, he should make the trek in less time and in case he does not return in the allotted period, we shall send for a search party."

From that meager entry, Alan created a wonderful work of young adult fiction. Alone is the story of this young boy and his adventures in the Indiana wilderness. Oh, the places he goes and the people he meets -- and the trials he endures. All vividly brought to life by this master story-teller.

I won't say anymore here -- other than get this book and read it. You won't put it down -- and neither will any young readers you know.

--Brent

is home for the weekend and enjoying the golden autumn sunlight.

Brent is home for the weekend and enjoying the golden autumn sunlight...

Brent is enjoying this great autumn Hoosier day -- blue skies and coloring leaves.

Let's Get Rid of Church

Our pastor gave a sermon recently centered around some reading he'd done about why the younger generation (from my viewpoint, almost everybody younger than me fits into that!) like Jesus but hates the church.

If the research he read is true -- then Gen Y, Gen X -- are fine with the Gospel (as they understand it) but not too happy with the institution of the church.

This struck me as a wonderful "marketing" opportunity for us Convergent Quakers. Except, we (all Quakers not just the Convergent types) if not adverse to advertising our existence, are not very good at it.

Which is understandable at one level -- how do you capture on a billboard or bumper sticker a spiritual experience as deep as Quakerism offers?

This made me think that one small step might be by undoing a name change that many Friends adopted in the 19th and early 20th century -- the name "Church." As in Podunk Friends Church.

If Gen Y et al like Jesus but don't like the church -- let's get rid of the "church."

By that I mean the name on the front of many a Friend's congregational edifice. Let's drop Podunk Friends Church and go by Podunk Friends Meeting -- and alert the local media to why we're changing our names.

Name changes are all the rage in mega-congregations and those who want to be -- just in our county alone we've got things like Connection Pointe, LifeWay, and all sorts of things that used to Podunk Christian Church or Southern Baptist of Podunk or ...

So let's go back to Meeting and invite folks to Meeting. For one it sounds a bit more hospitable than church. We could emphasize that what we mean by meeting is "gathering" -- we're getting together for worship.

And then we invite people to the second meaning of meeting -- encounter. We come to meet other like-hearted people. People searching for the sacred. Some having found more than others, some of us just learning the way or beginning to think about the Divine seriously.

I say like-hearted, notice, and not like-minded. We don't all have to think alike -- which is a good thing, since few of us do. Sometimes I'm of two minds about things all on my own!

Besides meeting other like-hearted people, we come to meet God. To encounter the Divine. Not just to be told about the divine through story, sermon, song, and silence, but to actually gaze into the face of our loving God and listen for God's words to our souls. What more winsome invitation could there be than, "If you like Jesus, but not the church, then come with us -- come to Meeting and meeting."

--Brent

Emergent, Convergent, or Divergent -- What About Quakers?

Nancy and I attended a meeting a few months ago with about 60 other Friends from three yearly meetings. I thought we had gathered to discuss the desire of forming an association of progressive Friends -- primarily for sharing worship and discussion.

Instead it became largely a time to talk about various issues that various Friends were interested in -- prison ministry, being open and affirming of gays, national legislation, and so on. All things, it seemed to me, that were already being undertaken and accomplished by other active Friends organizations.

I understand that the group is still meeting and still sorting out what it is called to be. And hooray for them -- taking time to let a leading season seems to be perfectly in keeping with our testimonies concerning discernment.

But as I thought about that meeting today, I came to the conclusion, based on what I heard at that meeting, my work as a congregational consultant, a writer of Quaker spirituality, and our own little experiment with the Friends in Fellowship group, is that much of what I would hope from such a group is underway in the convergent Friends movement.

While I may not be strictly Convergent (I'm still not certain that I fit (or understand) the definition exactly), the convergent Friends movement is, it seems to me, the Quaker version of the emergent church movement. I find a lot of vitality in the Emergent movement – a group, according to their own words, “is a growing, generative friendship among missional Christians seeking to love our world in the Spirit of Jesus Christ.” (Emergent Village). They also say that they are about

• “Growing”: which indicates our desire to develop as the dreams of God for the healing, redemption, and reconciliation of the world develop.
• “Generative”: which means that we expect our friendship to generate new ideas, connections, opportunities, and works of beauty.
• “Friendship”: Because we firmly hold that living in reconciled friendship trumps traditional orthodoxies – indeed, orthodoxy requires reconciliation as a prerequisite.
• “Missional”: Because we believe that the call of the gospel is an outward, apostolic call into the world.

Why I think the convergent Friends movement (and indeed much of vital Quakerism outside of the convergent movement) has much to offer is that it embraces the above all within the context of the rich diversity of Quaker faith and practice.

I like the idea behind the word “convergent” – one definition of which is ”tending to come together from different directions.” I am concerned that there be places for theological hospitality and deep discussion about Friends testimonies and their applicability in today’s world.

I don’t think that developing another group of “like-minded” Friends is going to be very helpful to us. That would seem to me to be “divergent.” I know what I cherish are rich times of worship across “lines.” What feeds my soul is when whatever dialogue growing out of that worship is done with respect and caring – me listening and learning from my Evangelical brothers and sisters, my more mystical brothers and sisters, my liberal brothers and sisters and letting Christ teach me through all of them.I don’t think convergent Friends is the final answer for all Friends in all circumstances.

I do think it has a lot to offer to those of us inside Friends who long for places of deep spiritual engagement (and all that means) and those outside of Friends who hear about us and wonder where to connect with a people who seek to be known as the Friends of God in an open and welcoming way.

--Brent

PS I"m still willing to try an organize a "Convergent Friends" conversation at "The Great Emergence" if there's any interest.

Convergent Friends -- And the Great Emergence

A group of us Quaker blogger types have taken up the idea that this October is Convergent Month 2008. What it means is we’re inviting Convergent Friends -- and Friends interested in the Convergent movement -- to make a concentrated effort to dream, discuss, and have loads of fun thinking about where Friends are and what the Future of Friends might be.

Since there are all sorts of things planned specifically for Friends, (check the Convergent Friends site at http://convergentfriends.org/2008/09/15/announcing-covergent-october-2008/ for blog rolls and activities), I want to announce one that is open to a wider audience, but still has a lot of interest for Convergent Friends. It is "The Great Emergence" in Memphis on December 5-6, 2008.

The title comes from Phyllis Tickle's new book. She says, "The Great Emergence' refers to a monumental phenomenon in our world, and this book asks three questions about it. Or looked at the other way around, this book is about a monumental phenomenon considered from the perspective of three very basic questions: What is this thing? How did it come to be? Where is it going?”

Phyllis's important new book, The Great Emergence: How Christianity Is Changing and Why. focuses her encyclopedic knowledge of American religion on the current shifts in the Christian landscape. Paired with her Southern wit and charm, The Great Emergence promises to be the bellwether book in emerging Christianity.

The Great Emergence National Event is a unique and freshly designed event built on innovative adult learning techniques including interaction, participation, and inspiring content on the current state of and future possibilities for Christianity.

Around the four main sessions with Phyllis Tickle, participants will also enjoy the daily office—thrice daily times of prayer—based on Phyllis Tickle’s bestselling book, The Divine Hours, in the majestic and historic Cathedral of St. Mary in Memphis, Tennessee, which will be bedecked with Advent greenery.

Workshops will be offered with some of the best practitioners of emerging Christianity, including Tony Jones,

Doug Pagitt,

Peter Rollins

Lisa & Will Samson,

Joseph Myers,

Tim Keel,

Sybil MacBeth

and more (including me -- but that's not why I'm "plugging" this event. I'd go anyhoo.).

On the day before "The Great Emergence" (the 4th) various hypen-emergent groups are meeting (Presby-mergents, etc). If there are enough Convergents or other interested Friends going, we could set up our own gathering that day. I'd be happy to try to pull something together -- a time of dialogue -- if there's enough interest.

Check out "The Great Emergence" at http://www.thegreatemergence.com/node/13 And be sure to read The Great Emergence by Phyllis Tickle. She says some interesting things about the role of Quakers in this new movement.

Hope to see you there.

-- Brent

"We're not in Indiana anymore, Toto..."

My apologies to Dorothy. But that's how I felt when I woke up to the sound of shotguns going off this morning. Not that I don't hear shotguns in Hoosierland. I do. Fairly frequently at this time of year. But I live on 50 acres of land surrounded by lots of other acres of land -- cropland, woods, lakes, creeks. This morning in Texas I awoke to the sound of shotguns going off while ensconced in bed in my sister's house in a subdivision in Frisco. Surrounded by houses.

"Dove hunting," my brother-in-law reported. Hmmm, at least it wasn't Texas justice gone amok -- posses of cowboys gunning down rustlers.

Actually, haven't seen any cowboys yet. Lots and lots of houses and shopping malls and the like. But no cowboys. Must have moved from Dallas.

The best thing I've seen so far is the sign above. That was at the new Frisco Senior Center. A lovely facility open to people my age (55+) though I do not consider myself a senior. And old boomer, but not a senior! My sister and her husband gave us a tour and it is really quite nice. But I had to chuckle when I saw the sign advertising "Senior Kick-boxing."

Now this is probably a nice form of exercise, but all I could think of was a bunch of grey haired or bald old geezers like me flailing the legs around an panting like a winded cow pony just off the range trying to defend themselves. "Watch out, young 'un. I'm a certified senior kick boxer and these spindly limbs are deadly weapons." Yeah, to me! I'd try to kick box something, break a hip, fall down and die.

What's next I wondered? "Senior Cage Fighting?" Would give "A Grudge Match to the Death" a whole new meaning....

--Brent

Sin Boldly: A Field Guide to Grace

I just finished a book that I found simply stunning. It was well written, thoughtful, helpful, encouraging, challenging, and hopeful. It's Cathleen Falsani's Sin Boldly: A Field Guide To Grace.

I had a feeling it would be a good read. After all, Falsani authored another book I really enjoyed (The God Factor: Inside the Private Lives of Public People). So even though I got my copy of Sin Boldly a while ago, I put it aside until I had time to really read it with the attention it deserved. And I'm happy I did.

This "field guide to grace" is exactly that -- a pilgrim's guide to see God's grace in and around us and others and our world. There were many little gems that I highlighted - her thoughts, the epigrams, and quotations. It was a book that became a friend and one which I highly recommend to those who aren't afraid of finding God in all the right places.

--Brent

Of Sunflowers and Souls

Light. Without it we die. Physically. Spiritually. Our very lives depend light for photosynthesis -- energy from sunlight that converts into adenosine triphosphate (ATP), the fuel used by all living things. That’s why sunflowers track the sun across the sky, sea otters bask while floating in the ocean, and I look for an excuse to go to Florida in January. All God’s creatures move toward the light – flowers, trees, people. Light is constant and ever present. At least that’s what we assume. Then the power goes out or a month of clouds rolls in. We grumble and moan and whine until the light comes back. Here's a reading on that subject from Mind the Light: Learning to See with Spiritual Eyes.

If you'd like to subscribe to these podcasts via i-Tunes, sign up for itpc://feeds.feedburner.com/blogspot/bGkY

Download this episode: http://www.brentbill.com/01SunflowersandSouls.mp3

Enjoy--
Brent

Happiness & The Good Life

Happiness -- I've been thinking about it a lot lately. The political season probably has a lot to do with it -- since each party is promising me I'll be happy and better off if I vote for its candidates. Yeah, and my teeth will be brighter and shirts whiter, too.

Then there's news from a recent survey. It revealed that the United States was out-happied by Nigeria. That despite our per capita income being seventh in the world and Nigerians making an average of $520. Per year.

Besides Nigeria, we’re beat out by Mexico, Venezuela, El Salvador, and Puerto Rico. Hardly a group we consumerists would even think of as our competition.

The good news is we beat out Romania.

We may be proving that the old joke “Money can’t buy happiness, but it allows you to be miserable in style,” is more than a joke. It’s the truth. For all the material things we have, many of us sense that we are lacking something. Something important. Something inside. The upside is that this sense of a deep interior helps us realize that the good life is more than having things. The good life is one of soul satisfaction.

But how do we find it?

One way is, I think, by doing some reordering of our lives around four basic ideas.

The first is that the good life is about following God. While this may seem obvious, it one of those things that is so obvious that we often forget it. We need to ignore the artificial division between sacred and secular move through life while inviting God to be involved in every part of it.

Second, we need to remember that God’s will can be known and obeyed. As we learn God’s will, and obey it, we soon learn that we are participating, with other people of faith, in God’s work in this world. The good life calls us to partner with God in doing Divine work in this world.

A third idea is that following God leads to a life that is balanced and deeply satisfying. This is not to say that life is always happy and filled with all sorts of good things and pleasant experiences. Rather it means that following God in the daily divine dance of life provides a soul satisfaction and sense of rightness. This rightness brings balance to our lives.

The fourth thing is that the good life is also about being good. About being honest, care-full of others, actually behaving in ways we know would be pleasing to God. Much of the good life, they found, comes about by asking God to worth with them in thinking about and going those things that are true, noble, right, pure, and lovely. The actions that come easily, drawn as they are from a heart of love for God and God’s people. Actions that come from the desire to please the Great Lover of Our Souls, in the same way we delight to please the people we love here on earth.

All of these lead us to the good life -- a life of true happiness. Beyond party and polls, beyond things and into some thing deep and rich and life-giving. The hard part is putting them into practice daily. Which leads to a fifth lesson I guess -- the good life is about total dependence on God, without whose strength we can do nothing.

-- Brent