This blog post is later than I intended. Please address any complaints to The Common Cold, Rhiannon’s Sinuses, Probably On A Train, UK.
Chapter 2 is called “Approaches to God worship and prayer”. It has the curious feature that while it focusses on experience and people’s personal practices, it deals with topics in which there is inherently a certain amount of theology – speculation, assumption, belief, or even (rarely in Quaker documents!) argument about the nature of that which we are approaching. This is not an explicit theme in this chapter, but it has come up more than once in discussions around it. For example, in this Facebook comment Craig identified the lesser-spotted ontological argument in 2.09.
A first question about this might be: does it matter? Are these ideas about the nature of ‘God’ significant, or should we be focussing on the experience? A second, following on from that, might be: can we separate them? Would it be possible to write about this topic, “approaches to God” without saying anything about the nature of God (or the Spirit, or the Light, or whatever you call it)?
I think that we probably cannot separate them. Certainly, I couldn’t write about my experience of worship without revealing some of the ideas and assumptions I have about that which I seek or respond to in worship. Even the ways I choose to describe the worship I prefer tell you something about those ideas: terms like “waiting”, “listening”, “silent” and “open” all hint at what kind of Divine I think or feel there might be, or what I think might happen. They might suggest attributes: present, quiet, speaking, unpredictable…
I also think there are levels at which this does matter. It seems to me to be important to acknowledge both that we might be wrong about the assumptions that we make, and that we do in fact have those assumptions and underlying ideas. We can’t get rid of them – sometimes, they’re embedded in the structure of our language (if you doubt this, try actually using the word ‘God’ as a verb for a significant period of time – it’s very difficult indeed to break out of the usual noun pattern). At other times, they’re embedded in our culture and history, and even if we can speak differently, we want to retain them.
In short, talking about our experience is very valuable, but the claim sometimes made by Friends that we can focus on spiritual experience and thereby not have to deal with ‘theology’ – with ideas about what underlies that experience – seems to me to be misleading.