When we gather for worship each week, we remind ourselves that We Worship on Land That is a Homeland for the Wabanaki. How did our Meeting come to be where it is, on land that is a homeland for the Wabanaki?

Wabanaki is a word that encompasses Native American peoples that lived in what is now Maine before European settlement: the Mi’kmaq, Maliseet, Passamaquoddy, Penobscot, and Abenaki.The Abenaki lived in the Androscoggin and Kennebec River valleys (also west and south into present-day New Hampshire and Vermont). With other indigenous peoples in what is now New England and Atlantic Canada, they were decimated by disease in the early 17th century. And then they endured a number of wars (late 17th and early 18th centuries) involving the Wabanaki, neighboring indigenous groups, the English and the French colonial powers and their settlers.

 It was after the conclusion of these wars in 1775 that our Meeting was established in Durham. This was about 14 years before Durham (then called Royalsborough) was recognized as a town. At first, the Quakers who had moved into the area from Harpswell, Falmouth, Weare (N.H.) and places further south worshipped in one another’s houses. Then they acquired the land on which our Meetinghouse sits from one of these earliest members. We can work our way backward from the purchase of the parcel by the Meeting to earlier times when it was unquestioned Abenaki land.

On November 25, 1791, a man named Joseph Estes and his wife Mary Estes sold a one and a half acre parcel to Joseph Rogers and George Philbrook “for and in behalf of the people called Quakers, known by the name of Durham Monthly Meeting.”  They paid two pounds.  (A distinct U.S. currency had not yet been created in the new republic.).  All of these people were part of a group of Quaker farm families who moved to the area in the mid-late 18th century.  

Here is a link to a scan of the deed.  The Meeting possesses this original deed.  Some of it is printed and some hand-written.  It appears that New England Yearly Meeting (founded 1661) had printed up a number of such documents for newly forming Meetings to use in acquiring land, the particular Meeting to fill in the particulars.  

The deed states the meets and bounds of the parcel on which Durham Friends Meeting built its current Meetinghouse.  (Actually a succession of Meetinghouses, earlier ones having burnt to the ground.)

How had Joseph and Mary Estes (themselves Quakers) come to own the larger parcel from which they sold off a corner lot?

Almost certainly they bought it from a group of English land speculators that called themselves the Pejepscot Purchase Company (or Pejepscot Proprietors).  The Pejepscot Proprietors had gained control of a larger tract of land earlier.  (At the end of this post there is a map of various large land company holdings b y English proprietors in 17th century Maine.). 

In the 1760s, when conditions seemed right, the Pejepscot Proprietors marked out the plan of a settlement that would become the town of Royalsborough.  (Royalsborough was renamed Durham after the Revolutionary War.)  They had that portion of their holdings surveyed by Joseph Noyes; you can see a copy of his 1766 map here.   Joseph and Mary Estes bought a lot in this now surveyed land in the new town, and it was a corner portion of that lot that the Estes sold to the Quaker Meeting.  

So how had the Pejepscot Proprietors come to have title to this land?  In 1714, they had purchased a large portion of what is today midcoast Maine from Richard Wharton.  For a few decades after their purchase things were too unsettled in the midcoast — clashes between English settlers and native Americans — for any new settlement, but by 1766, most of the surviving native Americans in the Androscoggin and Kennebec Valleys had moved inland, toward the St. Lawrence River.   Remember 1725 was the year of the slaughter at Norridgewock.  

In turn, how had Richard Wharton come to have title, or at least title recognized by the Massachusetts colonial government and thus by the English King and Parliament?  In 1620, King James I granted a charter to the Plymouth Company (the New England Charter).  The Plymouth Company was a group of English nobles many of whom lived in and around Plymouth, England.  This Charter covered all the land in the Americas between the 40th and 48th parallels, a huge tract.  

In 1632, The Plymouth Company in turn granted a Charter to Thomas Purchase and George Way, two Englishmen.  Purchase moved to these lands; his kinsman Way stayed in England sending provisions to Purchase.  Purchase maintained a trading post, most likely at the Brunswick/Topsham falls.  (Many histories of Brunswick start with Purchase as if he were the First Man.)

In 1683, with Purchase and Way no longer living, their heirs sold the land to Richard Wharton.  

That same year or perhaps the next, looking to add legitimacy to his title to the land, Wharton entered into an agreement with a group of Abenaki led by a Native American known to us as Warumbo.  You can see that Warumbo Deed (or Wharton Deed) here.  

The Warumbo Deed was signed shortly after the conclusion of what we have come to call King Philip’s War (1675-78), the first of the several Abenaki-English wars fought between 1675 and 1763.  

While there was a good deal of litigation in later years between the Pejepscot Proprietors and the rival Kennebec Proprietors about the boundaries of this Warumbo deed, it seems clear that Royalsborough (Durham) was agreed by both to be part of the Pejepscot lands.  

Should we respect the Warumbo Deed as honestly passing title from Native Americans to colonial settlers?  Knowledgeable opinions vary somewhat, but most scholars agree that if any deed in Maine between Native Americans and colonial settlers should pass muster, the Warumbo Deed is the one.  There were plenty of coerced or dishonest deeds, but this one seems honest and freely entered into.  

Most of the Warumbo Deed concerns the boundaries of the parcel in question, and some concerns the payment.  Still, it does contain an arresting provision that we all should know.  

Provided Nevertheless yt nothing in this Deed be Construed to deprive us ye Saggamores Successessors 

[?] or People from Improving our Ancient Planting grounds nor from Hunting In any of s’d Lands Comgo [?] not Inclosed nor from fishing or fowling for our own Provission Soe Long as noe Damage Shall be to ye English fisherys…

That is, Warumbo and his fellow sachems reserved the right to hunt and fish and fowl on the lands they were ceding so long as those activities didn’t disturb the English fishing activities.  This right the Abenaki never surrendered.  

All the land titles in present-day Durham as well as most in Brunswick and in some neighboring towns share this history.  

+++

+++

Warumbo Deed //Wharton Deed, 1684 

To all People to whom these presents shall come, Know yee that whereas neere Threescore years Since Mr. Thomas Purchace Deceased Came Into this Country

as we have been well Informed did as well by Power or Pattent derived from ye King of England, as by Consent, Contract, & Agreement with ye Saggamores and Proprietors of all the Land Lying on ye Easterly Side of Casco Bay & on both Sides Androsscoggan River, & Kennibeck River, 

Enter upon & take Possession of all ye Lands Lying five [?] miles Westward from ye uppermost falls In said Androsscoggan to Maquoit on Casco Bay & of the Lands on the other Side Said Androsscoggan River from above said falls down to Poiepscott, & Merry Meeting Bay, 

to bee bounded by a Southwest by Northeast Lyne, to Run from ye Upper part of Said falls to Kennibeck River, 

& all ye Land from Maquoit to Poiepscott and to hold ye Same Breadth where ye Land Will Bear it, Down to a place Called Atkins His Bay neere to Sagadehocke, on ye Westerly Side of Kennibeck River, 

& all ye Islands in Said Kennibeck River & Land between S’d Atkins his Bay Smals Point Harbour the Lands, Ponds and Rivers Interjacent, containing there [?] In Breadth about three [?] English miles more or less, 

and Whereas wee are Well Assured ye Major Nicholas Shapleigh in his Lifetime was goth by Purchase from ye Indian Saggamors our Ancestors & Consent of Mr. Gorgos Commes. 

Particularly of a Neck of Land Called Meraconeey and an Island Called Sebasco Diggm, 

and Whereas ye Relicts & Heirs of S’d Mr. Purchase & Major Nich. Shapleigh having reserved accomodations for their Severall familyes Sold all ye Remainder of the aforesaid Lands & Islands to Richard Wharton of Boston, Merch’t. 

and for as much as Said Mr. Purchase did personally possess Improve & Inhabit att Pojepscott aforesaid neere ye Center or middle of all the Lands aforesaid for neere fifty years Before the Late unhappy War 

and wheres the Said Richard Wharton hath Desired an Inlargement upon & Between the Sd. Androsscoggan & Kennibeck River & to Incourage ye Said Richard to Settle an English Town & promote ye Salmon & Sturgeon Fishing by which we promiss our Selves greater Supplyes & Reliefs 

Therefore and for other good Causes & Considerations and Espechially for & In Consideration of a Valuable Sermon [?] Rec’d from the S’d Wharton in Merchandize 

wee Warumbee, Darumkin, Wihikermett, Wedon Dombegon, Neononganset and Nimbanizett Chief Saggamores of all ye aforsaid & other rivers & Lands adjacent Have in Confirmation of said Richard Wharton’s title and Propriety fully freely & absolutely Given Granted Ratified & confirmed to him the s’d Richard Wharton all the aforesaid Lands 

from ye uppermost of Androscoggan falls five miles westward & soe down to Maquoit & by ye s’d River to Pejepscott 

& from ye other side of Androscoggan falls all the Land from said falls to Pejepscott asnd Merry Meeting Bay to Kennibeck & towards ye wilderness 

to be Bounded by a Southwest and Northeast Lyne to Extend from ye upper part of s’d Androscoggan uppermost falls to said River of Kennibeck 

and all the Land from Maquoit to Pejepscott & to Run & hold ye same Breadth where ye Land Will bear in 

to Atkins his Bay in Kennibeck River & Small Point Harbour in Casco Bay and all Islands in Kennibeck and Pejepscott Rivers & Merry Meeting Bay & Casco Bay within ye aforsaid Bounds 

Especially the afors’d Neck of Land called Meracaneey and Island Called ye Casco Diggin [?]. 

Togeather with all Rivers, Rivoletts, Brookes, Ponds, Pooles, Waters, Water Courses, all Wood trees of Timber or other Trees, and all Mines, Mineralls, Quarryes & Especially ye Sole & Abfolute Use and Benefitt of ye sturgeon & Salmon fishing In all the Rivers, Rivoletts, & Bays aforsaid and in all Rivers Brooks, Creakes or Ponds within any of ye Bounds aforsaid and alfoe 

Wee ye said Saggamores Have upon ye Considerations aforsaid given granted Bargained Sold Enfeoffed and Confirmed and doe by these presents Give Grant Bargain & Sell alien enfeoffe & confirm to him ye s’d Richard Wharton 

all ye Lands Lying five miles above ye uppermost of said Androscoggan falls In Breadth & In Length holding ye Same Breadth from Androscoggan falls to Kennibeck River & to be Bounded by ye aforsaid Southwest by Northeast Lyne 

and a paralel Lyne at five miles Distance to Run from Androscoggan to Kennibeck River as aforsaid togeather 

with all profitts, Priviledges, Commodityes, Benefits & Advantages & particularly ye Sole propriety Benefitt and advantage of ye salmon & sturgeon fishing within ye Bounds & Limits aforsaid. 

To have & to Hold to him the said Richard Wharton his heires and assigns for ever all the afornamed Lands Priviledges & premisses with all Benefitts Rights Appurtenances or advantages yt now doe or heereafter shall or may Belong Unto any part or parcel of the premisess fully freely & absolutely acquitted & Discharged from all former & other Gifts grants Bargains Sales Mortgages & Incumbrances Whatsoever 

and wee ye said Warumbee, Darumkin, Wihikermett, Wedon Domhegon, Neonongasket, and Nimbanizett Doe Covenant & grant to & with ye said Richard Wharton yt wee have In our Selves good Right and full power thus to confirm and convey the premisses and every Part thereof against all & every Person or persons that may legally Claim any Right, title, Interest or propriety In ye premisses by from or under the aforenamed Saggmores or any of our ancestors or Predecessors. 

Provided Nevertheless yt nothing in this Deed be Construed to deprive us ye Saggamores Successessors [?] or People from Improving our Ancient Planting grounds nor from Hunting In any of s’d Lands Comgo [?] not Inclosed nor from fishing or fowling for our own Provission 

Soe Long as noe Damage Shall be to ye English fisherys, 

Provided alssoe yt nothing herein Conteined Shall prejudice [?] any of ye English Inhabitants or Planters Comg [?] at present actually possesses of any part of the Premisses & Legally Derivesingo [?] Right from s’d mr Purchace & our Selves or Ancestors. 

In Wittness whereof wee ye aforenamed Saggamores Well understanding ye Purport heerof Doe sett our hands and Seals at Pejepscott this Seventh Day of July In the Thirty Sixth year of the Reigne of King Charles ye Second and In the Year of our Lord one thousand Six hundred Eighty and foure.

The Marke Warumbee 

of Darumkin & a Seale 

of Wihikermett & a Seale

of Nimbanizett & a Seale 

of Wedon Domhegon & a Seale

of Neonongansket & a Seale

The August 2025 Durham Friends Meeting Newsletter is HERE.

AGENDA, Monthly Meeting for Business – June 15, 2025, noon

Opening

Approval of May 2025 Business Meeting Minutes

M&C Report – Renee or Tess

P&SC Report – Ingrid

Seasoned Item – Donation to Newton NJ Quaker Meetinghouse – Clerk

Update on Brunswick Meeting’s request to use the building – Clerk

Correspondence from Quarterly Meeting – Clerk

• Meeting for Listening June 21, Zoom participation at Portland Friends Meeting  9-3
• Kirenia Criado Perez, visiting from Cuba Yearly Meeting
• Review of Minute of Solidarity with LBGTQIA Community from Brunswick Meeting, and DMMF proposed Minute.

Other – as needed

Close

Reports and Other Materials may be found HERE

The June 2025 Durham Friends Meeting Newsletter is HERE.

AGENDA, Clerk: Sarah Sprogell

Monthly Meeting for Business – May 18, 2025, noon

Close

Reports and Other Materials for the Business Meeting can be found HERE.

The Reports and Other Materials for the March 16, 2025 DFM Business Meeting are HERE.

Agenda for MM March 2025

1. Approve last month’s minutes

2. Ministry & Counsel- State of Society- Tess or Renee

3. Statistical report, Trustees report- Sarah

4. On the use of Rachel Carey Harper’s donation, Linda Muller and Sarah Sprogell recommend we donate $1000 to Safe Voices, a domestic violence organization working in Androscoggin, Oxford and Franklin Counties.  They have 3 shelters, 2 for victims of domestic abuse and 1 for victims of sex trafficking and exploitation.  Currently Safe Voices is the only provider for support services and shelter for these needs within their 3-county area.  Last year they served over 2500 individuals within their 3-county area.

Rachel requests info on website, details will be posted on our website

5. Get banner as part of 250^th celebration? Approve up to $200 from general fund for purchase?

6. Peace & Social Concerns announcements- Ingrid

7. Library – request to increase budgeted amount to $300- Dot

8. Makers Café update- Ellen & friends

(no report from Finance Comm.)

From Mt. Toby Meeting, on October 9, regarding their member Jan Hoffman:

Friends:

Over the last week, Jan’s condition has continued to worsen. Yesterday, Ken and Jennie (Jan & Ken’s daughter) decided to place Jan in palliative care. Today her condition continued to decline and she was placed in hospice. Ken & Jennie have decided to have Jan remain at Baystate during this last phase of her life. She is resting comfortably with Ken at her side. Please hold Jan, Ken, and their family in the Light. 

When the time comes Jan will be buried at Mt. Toby in a green burial. 

Peace
Cynthia Jacelon

Jan passed on October 10, 2024.

Here’s a link to an essay Jan Hoffman wrote about Clearness Committees.

At the opening of worship at Durham Friends Meeting on February 18, 2024, Diana White read the following, from Teresa of Ávila

God has no body now on earth but yours,

No hands but yours, 

No feet but yours, 

Yours are the eyes through which he is to look out 

God’s compassion to the world; 

Yours are the feet with which he is to go about 

Doing good; 

Yours are the hands with which he is to bless people now.

Two weeks ago Carl Williams sent the devotion copied below …
A prayer:
“God, the farmer of my soul, who sows fields of possibility and gardens of loving-kindness make me your
seedling (Psalm 1:3):
— call me to be your root, reaching deep into the earth, drawing nurture and substance from the deep well of
your Spirit.
— and the stem, pushing out the green, green leaves of compassion and bright blossoms of understanding.
— and then to return to your source, to compost and break down, to nurture others and to prepare for new
growth.”
— cdw
I share it with you here because so many of us (Durham Meeting Friends) are in the garden now. We may
be planting only a small flower box on the front-door step, or we may be small farmers laboring on a huge plot
full of veggies and flowers, or perhaps somewhere in between, working a modest-sized bit of earth with just a
couple of tomato plants. But, most of us will notice how we relate to our gardens, how lovingly we connect to
the plants and our garden tasks. How we protect young plants from pests, and hover nearby energetically.
Usually, I walk in the garden at dawn, even before my tea, and at night before I fall asleep I check to see what
the day has done.
I think God is just like this, the farmer of our soul, watching over, protecting, loving. The gardener of the
spiritual life of all people, everyone, everywhere – the garden of God’s care … our soul life tilled and planted.
Early Friends loved farming / gardening images. Isaac Pennington says: “… sink down to the seed which God
sews in thy heart and let that be in thee, and grow in thee, and breathe in thee, and act in thee, and thou shalt
find by sweet experience that the Lord knows that and loves and owns that, and will lead it to the inheritance of
life …”

To pray you open your whole self
to sky, to earth, to sun, to moon
to one whole voice that is you
and know there is more
that you can’t see, can’t hear
can’t know except in moments
steadily growing; and in languages
that aren’t always sound, but other circles of motion.
like eagle that sunday morning
over salt river; circled in blue sky
in wind, swept our hearts clean
with sacred wings.
we see you, see ourselves and know
that we must take the utmost care
and kindness in all things.
breathe in, know we are made of
all this, and breathe, knowing
we are truly blessed, because we
were born, and die soon in a
true circle of motion
like eagle rounding out the day
inside us.
we pray that it will be done
in beauty.
in beauty.
Joy Harjo

From our Pastor’s message of Sunday, April 15, 2012
Rufus Jones grew up near here in South China, Maine. In his book “Trail of Life through the Early Years,” he wrote about what it was like to grow up as a Friend, to grow up “Quaker.” In the following quote, he is talking about what going to Meeting was like when he was just about 10 years old. He says: “Very often in these meetings for Worship, there were long periods of silence … I do not think that anyone ever told me what the silence was for. It does not seem necessary to explain Quaker silence to children. They feel what it means …”
Then on the next page he says: “Sometimes a real spiritual wave would sweep over the Meeting in these silent hushes, which made me feel very solemn and which carried me – careless boy that I was – down into something deeper than my own thoughts, gave me a momentary sense of that Spirit who has been the life and light of people in all ages and in all lands.”
It is that same “something deeper” that we are gathered this Easter in family Worship to recognize and to celebrate. What we are actually doing is FEELING … in the same way that Rufus Jones says Quaker children feel and just know why they’re sitting here together even without explanation. We are feeling our way down to the place where we get it that God is with us. Since that first Easter morning when Mary sees that the stone has been rolled away, when she meets and recognizes Jesus there in the garden; since that very morning we have all had direct access to the Light of the risen Christ. And Friends have always seemed to know that we find it in our own hearts. From the oldest of us to the youngest it is this that we come to know in Meeting for Worship.
But, until George Fox made his great discovery on Pendle Hill in England, until he had his direct experience of God — of the inward teacher — the risen Christ; until then, for nearly 1,500 years (and sometimes even today) this kind of knowing was almost forgotten. It got hidden, locked away really, in church ritual. And for most people hope got postponed, put off to the distant future … till the end of time.
Hope postponed reminds me of our human tendency of putting off until tomorrow what might be better done today. Why? Because moving the very present reality of God close at hand, into the future, into another time … a second coming … could be a way of saving the actual practice of Christianity for later. If we say “Christ is risen” but continue to see this spiritual reality only as a metaphor, something that is not real and certainly not very practical, we may be able to convince ourselves that it’s OK to cut some corners where justice is concerned. We may be able to rationalize slashing budgets for social programs, but continue to spend countless billions on armaments. These are the sort of corners that we might not cut so easily, if we knew, really deeply knew, felt from our own experience, that Christ is risen, eternally present among us. Would knowing this deepen our integrity and compassion?
At Easter we do this every year — we celebrate Jesus’ resurrection — but what, I wonder, does this inner resurrection actually look like? I know myself that I have been slow to understand and receive the guidance
of this Light. I think this is largely because the inner experience can be quite subtle, and because the Light of the inner resurrection shows up in the most ordinary places and times. It shows up in the everyday events of our lives.
Remember how from time to time you’ll have a flash of insight or a wise moment when you perceive some deeper truth, perhaps a truth that once you see it you just know and have always known it to be true?
Or perhaps you are working on a problem and suddenly you see your way forward, you just know how to proceed? These are, I think, gifts … gifts of the spirit to our better selves. But, for so much of my life I misunderstood them to be the product of my own mind. I did not understand the source of that still small voice within — I did not understand just how intimate God is, or what part Spirit plays in our daily lives. I do not think that I often realized just how much help we really receive. This is how it is: the inner resurrection helps us trace the footsteps of God as they wind their way through the ordinary moments of our lives.
The resurrection lets the Truth of God’s Presence shine.
So, it’s Easter and we celebrate the beauty of God’s world. We celebrate the shining Truth of the Resurrection, and we give thanks … for all the help we do receive.
For, He is, indeed, Risen this day.

On April 20 I will be one-third into my radiation treatments. So far I feel well but tire quickly. All your support and prayers have been such a blessing. The healing service sustains me as I lie under the mask. Thanks to all.
Peace, Glenice

In the 20th century Friends’ witness in the world placed a high value on our Testimonies and our community has made strong statements for Equality and Civil Rights and for Peace.

But it is important to remember that early Friends saw their witness in the world mainly as a reflection of their inner life and they “described themselves as persons who had undergone a radical transformation.”  Their immediate first-hand experience of the Light of the Living Christ changed them.  As this inward change took place, there was a corresponding change in the way Friends lived their day-to-day lives.  Living the Testimonies was the natural outward expression of the inward life, the natural expression of doing “what love required.”

George Fox suggested that Friends become “patterns witnessing to the Truth” and the “pattern” to which he referred was an inward opening to continuing revelation of the Living Truth, which when followed leads us to witness with our lives.  This is what we mean when we say: “Let your life speak.”

Our Testimonies have been described differently in different times and places.  Some suggest that there are 4 and name them as: “Harmony, Community, Equality, and Simplicity.”  Others say: “Equality, Peace, Simplicity, & Truth.”  Recently our Testimonies reflect the collective longing for deep integrity and cohesive community, bringing the number to 5: “Community, Equality, Integrity, Peace, Simplicity.”  And the NEYM Faith and Practice adds “Stewardship.”

No matter how we name or number them, the beauty of Friends’ Testimony in the world is our ability to adapt, to meet the most significant issues of the day in meaningful and relevant ways.

We no longer testify to equality by speaking plain; it is no longer necessary to address people with the familiar / singular pronoun ‘thee’ as it was in 17th Century England when the noble class expected to be addressed with the formal / plural ‘you’ to acknowledge their ‘divine rights.’  Early Friends acknowledged “that of God in everyone” (not just in the nobility) and gradually society has achieved new understandings of equality.  We are now less class bound and though we are probably not conscious of it when we address each other as ‘you’ we are really recognizing Equality – “that of God in everyone” when we say ‘you’.

Another early Testimony was to Simplicity – dressing plain.  Plain dressing was a response to fashion as a lavish expression of wealth by the English gentry … and an early call to an intentional, thoughtful life style.  Unfortunately, plain dressing quickly became a badge, an ‘outward sign,’ an empty form. Even Margaret Fell, wife of George Fox, protested it, saying that to dress “all in one dress and all in one color” is a “Silly poor gospel!”   She goes on to say: “It is more fit for us to be covered with God’s eternal Spirit … clothed with the Light … which leads us and guides us …”

Today we might say that Simplicity is our testimony if we are intentional with our time and energy.  Lloyd Lee Wilson says that the simple life is one in which there is “time to remember the divine purpose behind our tasks, time to listen for a possible divine amendment to the day’s schedule, and time during the day to be thankful for the divine presence …”

And Friends’ witness for Peace – that is: living in the life and power that takes away the occasion for all war – will, of course, always endure.

Each of our testimonies is born of Friends’ commitment to Integrity or Truth … integrity / conscience rises out of God’s concern for us.  It is by listening to the ‘still small voice within,’ that we are able to tend with integrity our witness for Equality, Simplicity, Community and Peace.

The beauty of Friends’ testimony is that we tend not to get stuck (at least for very long) in empty form.  Our capacity to adapt speaks to the strength of Friends’ “creedless” witness of our faith, the transformative potential of simply allowing the Light of Christ to lead … and to open Friends to the new Light of continuing revelation.  In the future Friends’ witness in the world will inevitably need to address new leadings that arise to meet new needs … but because Spirit is consistent, certain principals will always prevail.

It is important for us, while living the testimonies, that we do not get the “cart before the horse” and look outward for confirmation of their value.  When we ask, “Are we making a difference?”; “Are we changing the world?”; “Are we still fighting wars in Iraq and Afghanistan?” we risk growing discouraged.  If the testimonies are acted upon with a misplaced expectation that the world will change we do indeed risk becoming both exhausted and dispirited. It is enough to tend and stay obedient to the Light, the inward guide. And then to do just what love requires of us, for love’s sake. This is living our testimony. This is enough.

“The true light that gives light to everyone was coming into the world.”

John 1:9

“I no longer call you servants, because a servant does not know his master’s business.  Instead I call you friends, for everything that I learn from my Father I make known to you.”

John 15:15

It’s Easter!  The Eternal Christ is revealed anew!  It is not only the mystics and poets who share in this… we all do.  The word ‘eternal’ has more than one meaning: it means both the Light of God that has been with us since the 1^st day of creation and ‘eternal’ means a single moment in time that has particular quality … it is a Presence full, Light filled moment.  George Fox & John Woolman share such moments often in their Journals, as do Whittier, Wordsworth and Elizabeth Vining in their poetry.

Light filled eternal moments are available to us all; but sometimes I think that the mystics and poets describe them too well.  So well that when we ordinary folks experience these sweet and simple moments, the heart lifted Light filled moments, we tend to discount them.  Somehow our own moments don’t quite measure up.  Most of us when asked: “So when was your last experience of the Eternal?” … will shake our heads doubtfully … and wonder … wonder if we are valuable enough …

But Easter is here … and though we may have only fleeting glimpses of the resurrection … the Eternal Christ Light within … the love of Jesus that is alive and always with us. When we honor these ‘eternal’ moments and understand them to be our spiritual sustenance .… our ‘soul food’ .… gifts of God … blessings … we will begin to notice them more and more often.

So, let our prayer this season be for that other kind of wonder … a prayer of noticing … Let us gaze, oh God, upon all your creation with wonder … seeing everywhere your Eternal Presence.

Thus, our relationships – with God and with each other – will deepen and grow.  Eternal Presence filled moments awaken us intuitively and emotionally to God and to each other.  They resurrect us.  So, look for and notice with wonder your glimpses (no matter how humble) … for it is by their Light that we are refreshed and made whole.

Prepared by Ministry and Counsel, approved at Monthly Meeting March 20, 2011

“Let us cherish the seed of God in ourselves and in others, that we may be open to new revelations of truth. Let us look to our meetings to guide and stimulate our spiritual growth.” Advices on Spiritual Life, F and P, NEYM, 1985

How have we been open to truth and how has our meeting guided and stimulated us? At the end of the first decade of the twenty-first century after the birth of Jesus, what do we offer to our families, our community and our world that speaks to “that of God” in each of us?

Our spiritual community has been deeply enriched by the work and messages from our interim pastor, Andrew Grannell. Our Pastoral Search Committee worked diligently and deliberately to call the best qualified Friend to our midst, Daphne Clement. Our Youth Minister and her able assistants provide a rich array of resources and opportunities to our beloved youth. They made a field trip to Philadelphia, worshipped with our Shaker neighbors and visited the Heifer Project. Attendance at Sunday School, Youth Passages and adult religious education has been consistent and strong.

The Woman’s Society has been active, raising more money in their annual yard sale than ever, and thus has more to give away. Our worship time is enlivened by the gifts of music, ministry and silent waiting. We offered Quaker Quest to our neighbors to let them know that they are welcome among Friends.

We have been ably led by our co-clerks, and the faithful stewards of all our gifts, spiritual, financial and material. We have completed extensive work on our buildings, making them more energy efficient, welcoming and as well ordered as resources allowed. We welcomed new attenders and mourned the passing of several of our members who were inspiring in their lives of grace and faithfulness. We grow older and bolder, but take time to offer each other fellowship and support in times of illness and duress. We know the power of love and tenderness and have heard repeatedly the calls to forgiveness.

We need to take the love and concern we experience in our meeting and pour it out in the rest of our lives. We have benefited from the ministry of traveling Friends, from our deepening connections with our Quarter through Quaker Quest. We are distressed to find ourselves without unity in matters that speak directly to our testimonies and pray that unity with all Friends, everywhere, may be found. We rejoice in our connections to Kakamega, Cuba, Kaimosi and Ramallah. We wish to offer more to the needy in our own neighborhoods, to feed the hungry, shelter the homeless and clothe those in need. We pray for peace.

We have found comfort in the metaphor of the potluck. Each of us brings what we are able, and we gather joyfully to share the bounty. It does not matter if we have little or nothing to bring, there is always enough. And being with each other, in light and laughter while giving thanks, is our deepest blessing. We are grateful.

+++