AFTER YMG.

Some comments following attendance at Yearly Meeting Gathering (YMG) 2009, on the subject of me, Quakers, my Meeting and Non-theistic Quakerism (NTQ).

I was delighted that my grand-daughter Flossie, 13, agreed to come to YMG. But as we set off on Saturday she became ill and I was stuck at home nursing her - her parents having gone away. This added to my dejection which had been close to real depression for the previous three weeks. I had felt unable to attend Meeting for Worship at my local meeting. Early in the month, at our monthly business meeting, I had at last been given the opportunity to make a statement. (I had insisted on it as of right.) It had taken three months to reach that stage. Now I had reduced my 'concern' simply to a suggestion that Elders inform all members and attenders of the basic tenets of corporate Quakerism, as expressed in the first paragraph of “Quaker Faith and Practice” (section 1.01) and Advice 1. I was pleased that a weighty Friend agreed it to be a good idea. But the Meeting was not able to do likewise. I took it as a personal rejection. I was particularly saddened that despite my having commenced by emphasising that I was not suggesting that any Friend should believe or not believe any particular doctrine, one of those present commenced the discussion by accusing me of doing so. An attender later told me of their surprise at the belligerent response I received.

I had always said I was aware I might be mistaken, and following that meeting I was beginning to feel that maybe I was. Not so much in error in my concern as wrong to upset so many members of my Meeting by my insistence the matter be discussed. (There are several items on my blog about the issue.)

On Monday Flossie was better, and had received an email from a friend at the YMG urging her to come. We set off and arrived late that day. Next morning I was busy with administration, and that afternoon I slept - exhausted. So, in effect I didn't get to YMG until Wednesday, which was outings day.

Despite this lateness, YMG was immensely heartening for me. Again and again my convictions were reinforced. I was continually reassured that my understanding of British Quakerism was entirely normal, standard, mainstream, and that my concern about the growth in the numbers of Non-theistic Quakers, and their increasing assertiveness was widespread. They were being referred to as evangelical in their promotion of non-theism. Admittedly some Friends thought the problem to be less serious than I id but others, seemingly more in touch, agreed with me on its serious implications, especially when in a few years we come to revise “Quaker Faith and Practice”.

I had several long conversations with Friends in which I learnt of the growing concern about non-theism, and about the growth of a Quaker Revival movement.

Even more convincing was the tone and underlying assumptions of the principal invited speakers. Peter Eccles, this year's Swarthmore Lecturer, (and a long-standing acquaintance - we first met at the World conference in 1991) used religious language at the start and the end of his lecture. The heart of it was an examination of 'God' which included questioning non-theistic theories. In the later 'Meet the Lecturer' session he was more outspoken. He described as “very strange, very strange indeed”, that people who reject the concept of a God should join a religious organisation.

More outspoken still, in like manner, was Harvey Gillman. He also emphasised with characteristic passion that the Society is not a therapy group, not a political organisation, but a religion, i.e. centred on the Divine.

In the main plenary sessions God was acknowledged as central. For instance our historic decision that we would treat same-sex marriages exactly the same as opposite-sex ones was reached on the basis of Spirit-led guidance, and minuted as such. 'Marriage is by God'! There was even a successful plea that 'God' be added into our final Epistle. How different from past years when any religious phrases were excised from the Epistle.

I therefore attended my local Meeting with confidence on the Sunday after YMG. I did not feel moved to ministry but in 'After-words' I pointed out what I said above about the same sex marriage decision being Spirit-led. I started by saying it was not a democratic decision; it was not reached by reason. One might suspect it was the result of campaigning pressure, but in fact YMG went farther than the campaigners had asked.

In the past few weeks Elders and the clerks had apparently discussed me and my 'concern'. They asked me to lead a discussion group this autumn. I readily agreed, saying I would prefer it to be in the form of Creative Listening (which is much like Worship sharing). I will not use the opportunity to press my 'concern' (just as I felt I should not while I was my local meeting's clerk) but I anticipate that if we share our personal convictions, non-theists (if they attend, which I fear may not be the case) will be led to question their position. While being non-credal, I think that Quakers ask that attenders be open minded.

My belief is that while emphasising that we do not require members to believe any particular doctrine - they may be entirely unconvinced of the existence of any god - all Friends should be made aware of the basic religious tenets of British Quakerism. I believe that the first of the following extracts from our Book of Christian Disciple says what we (corporately) are, and the second expresses what we do. Neither requires any particular belief, but it seems reasonable to assume that a person joining a religious group would not too rigidly close their minds to the possibility of the existence of God.

QF&P 1.01: “As Friends we commit ourselves to a way of worship which allows God to teach and transform us. … All our testimonies spring from this leading.”

QFP 1.02 1 (Advice 1): Trust [the leadings of love and truth in your hearts] as the leadings of God whose Light shows us our darkness and brings us to a new life.”

(In fact all the first nine Advices assert British Quakers' acceptance of a loving, leading, transforming God.)

Stephen Petter, 6 August 2009.
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