Leslie Manning of Durham Friends Meeting (Maine) gave the Bible Half Hour presentations at the 2022 FGC Gathering. Here are recordings of these presentations

July 4, 2022

July 5, 2022

July 6, 2022

July 7, 2022

July 8, 2022

James Weldon Johnson, born in 1870 during Reconstruction after the US Civil War, wrote the poem-song “Lift Every Voice and Sing” while his brother put it to music. They did this in commemoration of Abraham Lincoln’s birthday in 1900. James recounts:

The song was taught to and sung by a chorus of five hundred colored school children.
Shortly afterwards my brother and I moved away from Jacksonville to New York, and the song passed out of our minds. But the school children of Jacksonville kept singing it; they went off to other schools and sang it; they became teachers and taught it to other children. Within twenty years it was being sung over the South and in some other parts of the country.

This is how “Lift Every Voice and Sing” became cherished as the Negro or Black National Anthem: young people to young people, teachers to youth; sewing, growing and moving. Martin Luther King, Jr. closes his 1967 speech “Where Do We Go From Here?” with one of its stanza

Stony the road we trod,

Bitter the chastening rod,

Felt in the days when hope unborn had died;

Yet with a steady beat,

Have not our weary feet

Come to the place for which our fathers sighed?

We have come over a way that with tears has been watered,

We have come, treading our path through the blood of the slaughtered,

Out from the gloomy past,

Till now we stand at last

Where the white gleam of our bright star is cast.

The speech was MLK Jr.’s last presidential address given to the Southern Christian Leadership Conference, the African-American civil rights group that still exists and was founded after the Montgomery Bus Boycott. The speech’s timing was just one year before Dr. King’s assassination and a decade after the SCLC began. In the speech, he celebrates gains of the Civil Rights Movement including two monumental Supreme Court rulings.

He equally names the work still required of the Movement: to grow into or move into wholeness. He encourages to embrace “divine dissatisfaction” until this vision of wholeness becomes reality, stating: “that day when nobody will shout, ‘White Power!’ when nobody will shout, ‘Black Power!’ but everybody will talk about God’s power and human power.”

He recalls the story of Jesus instructing the tax collector Nicodemus to be born again. So Dr. King says to America that the nation must be born again: “that your whole structure must be changed.” And to move into such deep change, he grounds “divine dissatisfaction” in Love for the work toward wholeness. Love for him is “a strong, demanding love”; and a choice in response to hate and oppression, able to endure even betrayal.

The turbulence of today is like that of 55 years ago when MLK Jr. asked “Where Do We Go From Here?” From our here-and-now, Love still is what sustains the making of the Kin-dom of God – a future sewn, grown, and moving us toward wholeness from our present moment of struggle.

Listening to Spirit and inviting wisdom from ancestors, I am compelled by experience that Love is God and requires me to “sink down to the seed” – a phrase from the First Friends, our faithful ancestors: spiritually-empowered dissidents living through civil war in England and during the Reformation.

The experience of “sinking down to the seed” requires me to draw-down into the Divine Source, also called the Living Waters, in order to draw-up Love. I believe that this is the legacy for the Religious Society of Friends and, thereby, the inheritance of Durham Monthly Meeting as a faith community: to act with confidence that with God all things are possible and that Love is required in the work of wholeness.

Let’s encounter and embody “God’s power and human power”, the kind of power that Dr. King bears witness to: “Power at its best is love implementing the demands of justice, and justice at its best is love correcting everything that stands against love. And this is what we must see as we move on.”

So, it is in the name of Christ and Beloved Community, that I invite our embracing the movement of divine dissatisfaction toward wholeness: Where will we go from here? How will we ground ourselves in Love among the wider world and among one another? How will we nurture “a strong, demanding Love” as an enduring choice?

Will we be courageous, examine our hearts, and become willing to risk all? Like Early Friend James Nayler, whose last words were shared as the opening reading for today’s worship. Friend James was tortured as punishment for blasphemy. He made peace with God despite his broken body, and sought reconciliation with his spiritual brother George Fox despite being rebuffed repeatedly.

Will we hear Christ, and follow the call as did Ananias? The Ananias who Jesus called to heal the persecutor Saul, and who Jesus had recently blinded.

I believe that this is the legacy for the Religious Society of Friends and, thereby, the inheritance of Durham Monthly Meeting as a faith community: to act with confidence that with God all things are possible and that Love is required in the work of wholeness.

It is my prayer that we may be grounded in Love. May we sink down to the seed to draw-down to the Divine Source, the Living Waters. May we draw-up an enduring choice to work for wholeness, a work that requires all of ourselves: to heal and receive healing; to repair breaches and reconcile one to another; and to testify to God’s power and human power. Amen.

Sources:

“A Gathered People.” Last words of James Nayler found in Quaker Faith & Practice, 5^th edition, Britain Yearly Meeting, Chapter 19.12 <https://qfp.quaker.org.uk/passage/19-12/>

“Lift Every Voice and Sing.” Song and introduction by James Weldon Johnson found on the Poetry Foundation web site, <https://www.poetryfoundation.org/poems/46549/lift-every-voice-and-sing>.

“Where Do We Go From Here?” Speech by Martin Luther King, Jr. found on the Stanford University web site, <https://kinginstitute.stanford.edu/where-do-we-go-here>.

Sometimes “Community” is lifted up as a testimony within the Quaker world. I can see why. Our emphasis on group decision-making, communion in the form of waiting worship where Christ is present in our midst, and our belief that testimony is our public expression of our communal encounter of our faith in Christ are all examples.These are the results of processes and practices that rely on a strong foundation of community, but the work involved in creating that strong sense of community is much harder to come by. This may come as a shock to some of you but my story of community among Quakers has been very up and down over the past 21 years of identifying as a Quaker. Mine has been a story of trying to belong and understand what it means to belong. There have been times when some Friends in some places have not been so welcoming [some going so far as to try to get me to leave]. But there have also been Friends in many places who have welcomed me even when I didn’t always fit into their categories.But those are longer stories to be shared another time. The point is: Just because we say we have a testimony of community does not automatically mean community and belonging exist.

Belonging to a Friends meeting and being a Quaker are identities in parallel: I am a Quaker because of my own convictions and understanding of who God is & I seek to belong to a local expressions of that larger and much older tradition. Sometimes my commitment to one impacts my commitment to the other and vice versa, but they are not always in sync.

What helps with creating belonging in our local expressions of the Quaker tradition? Here are three quick ideas:

1. We need to have a strong center. Instead of being focused on protecting external boundaries of community (what belief, or identity, or practice is acceptable), we commit to a deep knowing and understanding of the center of our tradition. For me that is a deep commitment to the liberating Jesus who is present in our midst and who stands in solidarity with the poor and all those on the margins. Being clear about our center – whatever that is – allows us to invite people into something. It recognizes that we cannot be all things to all people but we can be this specific expression of community to those who want to be a part of that. I don’t just want to belong. I want to belong to something. 

2. We need to make practices and beliefs explicit. As new people show up they need be helped to know what is going on, what is believed, and how to get engaged. We should have structures, practices, and liturgies that assume from the outset that people who have no prior understanding of the Quaker tradition will be in our midst. There should be no mystery to who we are and what we do. We have a lot of implicit theology and practice that can feel exclusive if you’ve never experienced any of it before. I have heard people say this quote far too often, “Quakerism cannot be taught, only caught.” That is terrible theology and points to a culture of secrecy that will not only keep people from belonging, but it will also slowly kill off discipleship within our communities. Quakerism must be taught, re-interpreted, and re-taught again. 

3. We need to build weak links with each other. That low threshold moments of community can build lasting links to one another. It’s one thing to show up to an important business meeting, but if we don’t know each other, have never shared a meal, don’t know each other’s fears, joys, kids names, it is almost impossible to do the hard work of discernment together well. The baseball game we went to as a meeting last night is an example of building weak links. So are potlucks and bonfires. Things where we get together for fun, the stakes are low, and the goal is to build connections. The more inputs we have with these opportunities, the more we can invite various people in, the more we do the mundane work of building belonging.We don’t need to be big productions and we don’t need permission to do this: all it takes is an invitation to share a meal, a cup of coffee or tea, a walk, a podcast, or a project together. We can all be build weak links right now.

I think we always need this kind of work, but we need it especially right now when the world feels so dangerous and inhospitable. We need to re-introduce ourselves to community and to one another.Quakers have to work just like everyone else to build community and a sense of belonging. I believe we can do this by being clear about who we are and what we’re up to (our center), about onboarding people into our tradition (making thing explicit), and by making the effort to be lower-f friends with each other (building those weak links with each other).

by Wess Daniels, Greensboro, NC (Haw River Watershed)

Message given at Durham Friends Meeting, June 5, 2022

I want to begin this morning with a story familiar to Friends.  It’s the story of George Fox’s epiphany.  It’s about a moment in his life in 1647 when he was at a place called Pendle Hill.  It’s the moment he realized that God could and would speak to him in the present.  It’s the story of when he came to realize that he did not need priests or preachers or pastors.  It’s the story of when he came to realize the power of the Light Within.

He had been  seeking help in his spiritual journey from various learned and supposedly wise people.  None of them seemed to be able to help him.  He was in despair.  And then he realized something unexpected and wonderful.  Here’s how he tells the story in his Journal.  Speaking of the priests and preachers and pastors from whom he had been seeking assistance, he said,

I saw there was none among them all that could speak to my condition. And when all my hopes in them and in all men were gone, so that I had nothing outwardly to help me, nor could tell what to do, then, oh, then, I heard a voice which said, ‘There is one, even Christ Jesus, that can speak to your condition;’ and when I heard it my heart did leap for joy. Then the Lord let me see why there was none upon the earth that could speak to my condition, namely, that I might give Him all the glory; for all are concluded under sin, and shut up in unbelief as I had been, that Jesus Christ might have the pre-eminence who enlightens, and gives grace, and faith, and power. Thus when God doth work, who shall prevent it? and this I knew experimentally.”    — George Fox, 1647

I think the words we mostly remember from this are these:  “I heard a voice which said, ‘There is one, even Christ Jesus, that can speak to your condition;’ and when I heard it my heart did leap for joy.”

Those are striking words, no doubt about it.  But today it’s the last phrase that is on my mind.  “And this I knew experimentally.”  “And this I knew experimentally:”  what did Fox mean by this?

I’m not a linguist or a philologist, but I think Fox’s use of the word “experimentally” is a very early use of that word in English.  It’s a newish word when he spoke it.  We don’t yet have in 1647 ‘the scientific method’ as we know it today.  Galileo had just died, still convicted of heresy by the Pope.  And Isaac Newton was just age 5 in 1647.  We shouldn’t think the word ‘experimental’ had precisely the same narrow meaning then that it might today. But it did have a meaning roughly like the way we use it today

Broadly speaking, to know something “experimentally” is to know it “by experience.”  Fox doesn’t mean that he had conducted a formal experiment with randomized groups or controls or double-blind procedures, the way scientists might speak about experiments today.  But in saying he knew this “experimentally” he does mean he had direct experience. 

When we speak of “experience” we mean direct observation of or participation in events as a basis of knowledge.  Normally, we mean seeing, hearing, tasting, smelling, touching – knowledge we gain through our senses.  Most of us today think of our senses as external senses: they are how we perceive or experience the world ‘out there’.  What Fox is saying, I think, is that we can have internal experience.  There is another sense beyond the five we mostly count.  It’s an internal sense.  I think this is what Fox is speaking about when he says, “And this I knew experimentally.”

I felt it.  I heard it.  It touched me.  I felt it within. 

This is all on my mind because I’ve found myself thinking about what this ‘direct experience’ feels like.  What does it ‘feel like’ when God or Jesus or the Holy Spirit – however you want to name the Divine — ‘speaks to my condition?’  What do I know when I know experimentally?

Fox heard a voice.  There are some who have quite a forceful experience.  The Apostle Paul was one.  Acts 9:3-4 tells the story:  “³ As he neared Damascus on his journey, suddenly a light from heaven flashed around him. ⁴ He fell to the ground and heard a voice say to him, “Saul, Saul, why do you persecute me?”  He saw a light. 

In 1559 (about a century before Fox’s epiphany) Teresa of Avila, a Carmelite Nun had a quite direct experience with a seraph – a kind of angel:

I saw in his hand a long spear of gold, and at the point there seemed to be a little fire. He appeared to me to be thrusting it at times into my heart, and to pierce my very entrails; when he drew it out, he seemed to draw them out also, and to leave me all on fire with a great love of God. The pain was so great, that it made me moan; and yet so surpassing was the sweetness of this excessive pain, that I could not wish to be rid of it … She felt a touch that pierced her. 

 Most of us don’t have experiences as dramatic as these.  So, again, what does it feel like?  That’s a question for each of us to answer.  Each of us might give a somewhat different answer. For most of us, it’s less like piercings of the heart and more like glimpses and nudges.  Over the centuries, Quakers have recorded what it felt like in journals and in letters to one another.  The glimpses and nudges are so gentle that most of us have to learn to notice them.  They can be subtle; they can be easy to miss. 

This spring, along with a dozen or two others, I’ve been in a Midweek Meditation group led by Brian Drayton.  He’s been having us read and reflect on some of the letters and essays of Isaac Penington, a contemporary of Fox who was drawn to Quakerism.  

In one, Penington speaks of the “breathings” of the Lord leaving a living presence in him. 

In the same essay, he asks, “Dost thou feel the ease which comes from the living arm, to the heart which is joined to it in the light of the gospel?”  And he asks, “Dost thou feel the life and power flowing in upon thee from the free fountain?”  The direct experience he’s talking about is a breath, now it’s a touch, and now it’s a taste of water.

What strikes me in these passages is that Penington is not saying, authoritatively, ‘This is what it feels like.’  He’s not telling; he’s asking: “Dost thou feel?”  He is suggesting; he is coaching.  He is asking, did it feel something like this? 

He is directing our attention to what it might feel like.  But it is up to us to say.  We have to figure it out.  We have to feel it; we can’t be told what we should feel. 

In these suggestions he offers – “Dost thou feel?” – he mentions all of the familiar external senses as what it might feel like internally.  It might be something we see, or it might be a voice we hear.  It might be a body touch – a nudge that leads us down a path.  It might be a lingering smell, or a taste of something refreshing that gives us guidance. 

Penington has a language for the external senses, but not really the words that communicate what it might feel like within.  Nor really do any of us.  So Penington offers a variety of analogies: it might feel like this; it might feel like that, it might feel like this. 

Penington is assuring us, with Fox, “this we know experimentally.”  We can have direct experience.  He is also telling us, the experience may be subtle; we may have to search for it; we may have to quiet ourselves and still ourselves to feel the experience. 

Nevertheless, we can do this.  This we know experimentally.  So, Friends: dost thou feel?

Also posted on Riverviewfriend

Message given by Jane Field of the Maine Council of Churches at Durham Friends Meeting, May 1, 2022

I bring you greetings from the Maine Council of Churches, where I serve as the Executive Director. We are an ecumenical coalition of seven Protestant denominations in the state, including yours, the Religious Society of Friends. Together, we have 441 congregations with more than 55,000 members who live out their faith in towns from Kittery to Fort Kent, from Rumford to Eastport. The Quaker representative who sits on our Board is Diane Dicranian; a member of your Meeting, Cush Anthony, is an at-large member of the Board; and we work with the Clerk of the New England Yearly Meeting, Bruce Neumann, and consult with him on major issues before the Council. In fact, we are the grateful recipients of a Prejudice and Poverty Grant from the Yearly Meeting that is funding our upcoming event in Brunswick, “Saying Peace, Peace When There Is No Peace: How Demanding Civility Risks Protecting White Privilege,” next Thursday, May 5, from 11am to 1pm in-person at the UU Church and streaming online—we hope you’ll join us!

Your own Leslie Manning almost single-handedly held the Council together during some difficult days of restructuring about 10 years ago, and continued to serve on our Public Policy Committee for years after the boat stopped rocking. Another Quaker in MCC’s Hall of Fame is Tom Ewell, who served as Executive Director in the 80’s and 90’s and remains on my speed dial even today as a trusted colleague and faithful supporter of the Council. 

We are a small (but scrappy!) nonprofit organization whose mission is to inspire congregations and Mainers of faith and goodwill to unite in working for the common good, building a culture of justice, compassion and peace, where peace is built with justice and justice is guided by love. We carry out that mission by offering statewide educational programs and resources, and through faith-based legislative advocacy in Augusta—promoting policies that:

• Reduce poverty, hunger and homelessness
• Protect and restore the environment
• Increase equitable access to health care and education
• Defend the rights and dignity of the vulnerable and marginalized (particularly LGBTQ+ and New Mainers, people of color, and our Wabanaki tribal neighbors)
• And ensure that Mainers can live together harmoniously with equity, peace, and safety for everybody.

If you would like to learn more about our work, you’re welcome to take a copy of our most recent newsletter or visit our website (mainecouncilofchurches.org).  You can sign up to receive our newsletters and emails—either via our website, our Facebook page, or by phone.

You could say that we at the Maine Council of Churches are all about making connections—and this morning I’d like us to spend some time thinking about how and why God’s dream is for us to be … connected.  

We’re going to do that by looking at the hidden life of trees. That’s the title of a wonderful book by Peter Wohlleben, a forester who works deep in the forests of Germany, and who has learned astonishing things about trees—trees just like the ones outside this building, just like the ones in your own backyards. As I describe his extraordinary findings, I invite you to think about a favorite tree of yours (we all have one, don’t we? Mine is a Japanese pine that stands at the water’s edge near my family’s camp; my whole life it has been framed perfectly in the camp’s picture window that looks out on the lake).

Picture your tree’s trunk. Did your mind’s eye automatically look up? Now look down to where your tree’s trunk meets the earth, and let your imagination envision the intricate root systems that are lying underground below your tree.

In his book, Wohlleben describes something miraculous going on in those roots that we humans can neither see nor hear: trees are communicating with one another. He has discovered they depend on a complicated web of cooperative, interdependent relationships, alliances and kinship networks. Wise old mother trees feed their saplings and warn neighbor trees when danger is approaching. Reckless teenagers take foolhardy risks chasing the light and drinking excessively, and usually pay with their lives. Crown princes wait for old monarchs to fall, so they can take their place in the full glory of sunlight. It’s all happening in the ultra-slow motion that is tree time. [Smithsonian, “Do Trees Talk to Each Other?” by Richard Grant, March 2018]

A revolution has been taking place in the scientific understanding of trees, and the latest studies confirm what Wohlleben and his colleague Suzanne Simard of British Columbia have long suspected: Trees are far more alert, social, sophisticated—and even intelligent—than we thought. There is now scientific evidence showing that trees of the same species are communal, and often form alliances with trees of other species, too, living in cooperative, interdependent relationships, maintained by communication and a collective intelligence similar to an insect colony. 

These soaring columns of living wood draw our eyes upward, but the real action is taking place underground, just a few inches below our feet. Wohlleben jokes that we could call this underground communication network “the ‘wood-wide web.” It connects trees to each other through a web of roots and fungus. Trees share water and nutrients through the network, and also use it to communicate. They send distress signals about drought, disease, or insect attacks, and other trees alter their behavior when they receive these messages.  

Scientists call these “mycorrhizal” (my-core-eyes-all) networks. The fine, hairlike root tips of trees join together with microscopic fungal filaments to form the basic links of the network. Trees pay a kind of fee for network services (like a cable or cell phone bill!) by allowing the fungi to consume about 30 percent of the sugar that the trees photosynthesize from sunlight. The sugar is what fuels the fungi, as they scavenge the soil for mineral nutrients, which are then absorbed and consumed by the trees. One teaspoon [hold up a teaspoon] of forest soil contains several MILES of these fungal filaments!

For young saplings in a deeply shaded part of the forest, the network is a lifeline. Lacking the sunlight to photosynthesize, they survive because big trees, including their parents, pump sugar into their roots through the network. For elderly trees, it serves as nursing care. Once, Wohlleben came across a gigantic beech stump, four or five feet across. The tree was felled 400 or 500 years ago, but scraping away the surface with his penknife, he found something astonishing: the stump was still green with chlorophyll. There was only one explanation. The surrounding beeches were keeping it alive, by pumping sugar to it through the network. “When beeches do this, they remind me of elephants,” he says. “They are reluctant to abandon their dead, especially when it’s a big, old, revered matriarch.”  

To communicate through the network, trees send chemical, hormonal and slow-pulsing electrical signals, which scientists are just beginning to decipher. Some trees may also emit and detect sounds, a crackling noise in the roots at a frequency inaudible to humans.

Trees also communicate through the air, using pheromones and other scent signals. In Africa, when a giraffe starts chewing acacia leaves, the tree notices the injury and emits a distress signal in the form of ethylene gas. Upon detecting this gas, neighboring acacias start pumping tannins into their leaves. In large enough quantities these compounds can sicken or even kill large herbivores—like giraffes. (Giraffes are aware of this, however, having evolved with acacias, and this is why they browse into the wind, so the warning gas doesn’t reach the trees ahead of them. Giraffes seem to know that the trees are talking to one another!)

Trees can detect scent and taste through their leaves. When elms and pines come under attack by leaf-eating caterpillars, they detect the caterpillar saliva, and release pheromones that attract wasps who lay their eggs inside the caterpillars. The wasp larvae eat the caterpillars from the inside out. “Very unpleasant for the caterpillars,” says Wohlleben. “Very clever of the trees.”

A recent study shows that trees recognize the taste of deer saliva. When a deer is biting a branch, the tree brings defending chemicals to make the leaves taste bad so the deer will stop. If, on the other hand, a human breaks the branch, the tree knows the difference, and brings in substances to heal the wound.

Why do trees share resources and form alliances with trees of other species? Doesn’t the law of natural selection—“survival of the fittest”—suggest that they should be competing? “Actually, it doesn’t make evolutionary sense for trees to behave like resource-grabbing individualists,” botanist Simard says. “They live longest and reproduce most often in a healthy stable forest. That’s why they’ve evolved to help their neighbors.”

But this isn’t a high school biology class—why talk about this in a worship service? I can think of at least two reasons. The first is just the sheer miracle of it all—how amazing is God’s creation?!  

The second reason to talk about this in worship is because it is a beautiful metaphor from nature about how we are meant to exist in community, especially within the church, both at the local level, and in the broader, wider church, as we are, you and I, through the Maine Council of Churches. We are meant to be connected, just like trees are. We, too, are meant to love and help our neighbors. As Paul taught the Corinthians, “If one member suffers, all suffer together with it; if one member is honored, all rejoice together with it.”  

It is our hope and prayer at the Council that we can be a sort of “mycorrhizal network” connecting local congregations like yours here at Durham Meeting with others all around the state. Like trees who are connected through vast root systems, we can share what nourishes us. We can send distress signals when someone among us is in danger or under attack so that all of us can rally around and take action. We can look out for young ones and our elders, and we can learn from each other.

Because, like trees, it doesn’t make evolutionary sense for us to behave “like resource-grabbing individualists,” either. We, too, live longest and best in a healthy, stable “forest”—a community where we love our neighbors, even as we love ourselves.

So this morning, while I am here as your guest, let us give thanks for the “mycorrhizal” system that connects us to each other, to the wider faith community (including the Maine Council of Churches), and to our neighbors of every faith, a system that connects us to creation, and to God. Let us celebrate how we, like the trees, thrive in a network of trust, shared language, and deeply interdependent relationships that are shaped by faith, hope and love, justice, compassion and peace. May it be so. Amen.