These Voices, Advices and Queries have yet to be approved by Baltimore Yearly Meeting. Your comments to the Faith and Practice Revision Committee would be appreciated.
Vocal Ministry: Queries
How do I discern when to speak and when not to speak?
After a Friend has spoken, am I sensitive to the need
for adequate time to absorb this ministry?
How do I practice listening to the Truth which may be
revealed by others?
Does my response to this ministry arise from the same place
as the message was given?
Vocal Ministry: Advices
Once meeting begins, take time to enter fully into the
spirit of worship. Gently let go of distractions, as you center down
and open yourself to the workings of the Spirit. Come to
meeting with neither a resolve to speak, nor a determination not to
speak, but rather with an attitude of expectant waiting and openness.
If you feel moved to speak, take a moment to test your
leading. Is your message from the Spirit, or somewhere else? If it is
from God, is it meant only for yourself, or for the entire
Meeting? Genuine ministry is often preceded by a physical uneasiness,
a "heart pounding weakness", from which our name Quaker
is derived. Remember that silence is not just the space
between messages, but a deep and living communion with the "Spirit
which gives life". Your silent prayer and openness to God are
themselves a form of ministry that enriches the Meeting community.
Allow adequate time between spoken messages, so that all may
listen to God, and truly hear the previous message.
Brevity is an under-appreciated virtue. If you speak, do
not feel compelled to explore all the implications of your
insight. Rather, leave room for the Spirit to work through the next
person, building on your words and possibly extending them in
an unexpected direction.
Inevitably, not all vocal ministry will be equally
meaningful to all present. Remember that ministry that does not speak
to you may nevertheless be valuable to others. If you find
yourself struggling with another's words, learn to listen for the Spirit
behind the words.
In regard to any impulse to speak a second time
during worship, Friends have traditionally counseled restraint. Partly
this is a matter of equity (since most present will not speak at
all, none should speak more than once), and partly a
recognition that to offer genuine vocal ministry is a weighty matter,
requiring a degree of spiritual discernment and obedience beyond
what most of us can muster twice in a single hour.
Remember that our manner of worship is ultimately a
mystery under the direction of the Spirit. Each Meeting for Worship is
a spiritual adventure, unique and unpredictable. Let us
remember in humility that "the end of words is to bring us to the
knowledge of things beyond what words can utter." (Isaac Penington, 1670)
Know that you are a channel for the Light. If you have a
deep sense of the urging of the Spirit, consider your obligation to
pass the message on.
Vocal Ministry: Voices
The intent of all speaking is to bring into the life, and to
walk in, and to possess the same, and to live in and enjoy it, and
to feel God's presence.
George Fox, 1657
Let your patience be perfect, and all your words
seasoned with grace, that they may edify; by which ye may season
the earth, your hearts being established in the same, over all
the unsavory words and talkers, and live in the truth above them.
George Fox, 1661
Friends have from the outset taken seriously the
New Testament injunction that all believers are priests. That is,
they are to be vehicles of communication to each other in a
redemptive community in which we have, in fact, abolished the laity and
are all ministers. If this is true then no one should come to
meeting quite certain that he will not speak. "Let none of us assume
that vocal ministry is never to be our part" is what the Advices say.
It is our feeling that it is equally unfortunate if someone comes
in advance quite certain that he or she will minister. Rather we
are meant to come to meeting in openness.
Douglas Steere, 1972
I went to meetings in an awful frame of mind, and
endeavoured to be inwardly acquainted with the language of the true
Shepherd. And one day, being under a strong exercise of spirit, I stood
up, and said some words in a meeting, but not keeping close to
the divine opening, I said more than was required of me and
being soon sensible to my error, I was afflicted in mind some
weeks, without any light or comfort, even to that degree that I
could take satisfaction in nothing. I remembered God and was
troubled, and in the depth of my distress he had pity upon me, and sent
the Comforter. I then felt forgiveness for my offence, and my
mind became calm and quiet, being truly thankful to my
gracious Redeemer for his mercies. And after this, feeling the spring
of divine love opened, and a concern to speak, I said a few words
in a meeting in which I found peace. This I believe was about
six weeks from the first time, and as I was thus humbled
and disciplined under the cross, my understanding became
more strengthened to distinguish the language of the pure spirit
which inwardly moves upon the heart, and taught me to wait in
silence sometimes many weeks together, until I felt that rise which
prepares the creature to stand like a trumpet, through which the
Lord speaks to his flock.
John Woolman, 1741
Since we believe that there is in each person something
divine, or what Jefferson called a moral sense, we are naturally
called upon to listen to what other persons have to say, to what
their hopes and aspirations and concerns are at the deepest level
to which we can reach. There are many occasions where such
listening is needed, and part of what it means to be a Friend
in the world today is to slow down and listen carefully on at
least some of those occasions.
NewtonGarver, 1983
Some think, through a mistaken judgment, that they must
be doing something every meeting, (like the preachers of the
letter, who must either be singing, preaching or praying all the
time) and by such a conduct they lose their interest and place in
the hearts of friends by too long and too frequent appearing in
both preaching and prayer: For the avoiding of which, keep close
to thy gift, intently waiting to know thy place, both when to
speak and when to be silent; and when thou speakest, begin under
a sense of divine influence, whether it be in preaching or
praying; and without it, do not either preach or pray.
Samuel Bownas, 1750
In Friends' meetings also, from the fact that everyone is
free to speak, one hears harmonies and correspondences between
very various utterances such as are scarcely to be met elsewhere. It
is sometimes as part-singing compared with unison. The
free admission of the ministry of women, of course, greatly
enriches this harmony. I have often wondered whether some of the
motherly counsels I have listened to in our meeting would not reach
some hearts that might be closed to the masculine preacher.
Caroline E Stephen, 1890
Never before did there seem so many things to be done, to
be said, to be thought; and in every direction I was pushed
and pulled, and greeted with noisy acclamations of
unspeakable unrest. It seemed necessary for me to listen to some of them,
and to answer some of them, but God said, `Be still, and know that
I am God'. Then came the conflict of thoughts for the
morrow, and its duties and cares; but God said `Be still'. And as I
listened, and slowly learned to obey, and shut my ears to every sound,
I found, after a while, that when the other voices ceased, or
I ceased to hear them, there was a still, small voice in the
depths of my being that began to speak with an inexpressible
tenderness, power and comfort.
John Edward Southall, c 1900
The spiritual exercises of the meeting may include
spoken words. No one should go to a Friends' meeting with the
definite expectation either of speaking or of not speaking. We should
be open to dealing appropriately with whatever may be laid upon
us by the Spirit of Truth and Life.
Howard H. Brinton, 1942
As the worshiper sits in silence some message may arise out
of the depth of the soul that by its nature is intended not simply
for the worshiper but for the gathering as a whole. If it is
left unexpressed, the worshiper feels burdened with a sense
of omission, but if it is faithfully uttered, the worshiper feels a
sense of clearness and relief. This peculiar sense of urgency is
usually the sign of divine requirement. There is no sure or single test
of guidance. As sensitive persons, we learn to recognize the call
as clearly as we recognize the voice of a friend. We know our
friend's voice even though we may be quite unable to describe its
quality. A clear conviction that the need of the meeting or of some
persons in it or even that our own need requires that words be uttered
is often the only assurance when there is doubt. Though a
message may seem intellectually fitting it should not be given unless
it glows with life.
Howard H. Brinton, 1942
Ministry is what is on one's soul, and it can be in
direct contradiction to what is on one's mind. It's what the Inner
Light gently pushes you toward or suddenly dumps in your lap. It
is rooted in the eternity, divinity, and selflessness of the Inner
Light; not in the worldly, egoistic functions of the conscious mind.
Marrianne McMullen, 1987
Waiting upon the Holy Spirit in silent expectation and
prayer is the basis of our meeting for worship. Vocal ministry
should arise out of a sense of being inwardly moved to share a
message aloud. Sometimes a message is not ripe yet, or comes clearly
but is meant only for the person receiving it, not for the group.
Some Friends are led to speak frequently, and others only rarely; yet
the timid or brief message of one who seldom speaks may be
as moving and helpful as that of a more practiced speaker.
The experienced speaker should be watchful not to speak too
often or at undue length. No Friend should come to meeting for
worship with an intention to speak or not to speak. The most
satisfactory vocal ministry arises out of a leading that is felt in the silence
so strongly that it cannot be ignored. It should be delivered with
as few words as possible, yet as many as necessary. Vocal
prayer offered on behalf of the gathered meeting can also bring us
into closer harmony with God.
Baltimore Faith & Practice, 1988
Our worship is our gift to God,
Ministry through words is God's gift to us.
As we seek the Presence,
Let us honor these gifts by testing our leadings to speak,
Discerning that they are truly guided by the Holy Spirit
That they are messages for the assembled body
And not ourselves alone,
And by allowing each message to settle
Into the heart of those who need it
By keeping silence between each ministry.
Let us allow ourselves to be gathered
By the power and grace of the light.
Friends General Conference, 1995 Gathering
Offer whatever you have to God, and be prepared to let it
go. … Nowadays if words come to my mind I try to remember to
pray, "O Lord, if this is not for this time and place, please take it
from me," and very often he does.
Beatrice Saxon Snell, 1965
Gradually I realized that the most powerful ministry is
a wordless radiation of the Love of God. As I began to
experience this secret, undramatic, invisible ministry flowing out from me,
I realized that my sometimes dramatic gifts in the ministry
had depended all along on the secret, silent ministry of a
woman here or a man there who never spoke in meeting. With
humility I came to understand how their ministry of being deeply present
to God and then radiating the Love of Jesus Christ is the
most important ministry of all, for it helps everyone in the meeting
to come into a state of living communion and transformation.
Words are important of course - they can be a matter of life and death
- but they are only words. What really counts is the
powerful transformation of human character which can occur in a
meeting deeply gathered into the body of Christ.
Bill Taber, 1998
Upon Friends is laid a double responsibility in their
communal worship. They are not only hearers and partakers of the Word
of Life, but each must be prepared, if the call comes, to share
that Word in words to his fellows.
Beatrice Saxon Snell, 1965
My piece was pat and all ready to say,
She rose first. I threw my piece away.
My well-turned stuff
Was not so rough
As hers, but easy elegant and smooth.
Beginning middle end
It had theme and point
And aptly quoted prophet priest and poet.
Hers was uncouth
Wanting in art
Laboured scarce-audible and out of joint.
Three times she lost the thread
And sitting left her message half unsaid.
`Why then did thee throw it
Into the discard?'
Friend,
It had head
(Like this).
Hers oh hers had heart.
Robert Hewison, 1965
These Voices, Advices and Queries have yet to be approved by Baltimore Yearly Meeting. Your comments to the Faith and Practice Revision Committee would be appreciated.
|
