Tag Archives: life stages

Bywyd: life

Ynddo fe roedd bywyd, a’r bywyd hwnnw’n rhoi golau i bobl. Ioan 1:4

In him was life, and the life was the light of all people. John 1:4

I had already chosen this word for my next post, and then over the weekend happened to learn another way to say it – in British Sign Language. You can watch three videos of the word ‘life’ at the BSL Dictionary. For some reason, the video in which it is signed on the left seems more intuitive to me than the other two, perhaps because it seems to make a link with the heart.

I was thinking about ‘big’ and ‘little’ meanings of the word life. In the Biblical quotation at the start of this post, the word ‘life’ seems to be used for a big, abstract, all-encompassing concept. But there’s also the ordinary, everyday kind of life: the step-by-step process of building a good life. These two meanings come together sometimes, as in Advices and Queries 1 where God brings us “i fywyd newydd/to new life”.

A lot of my time recently seems to have been taken up with the details of building a new life. At one level, not much has changed – I have the same job, most of the same possessions, same friends – but a new flat brings lots of new changes to shop for things, do DIY, and generally decide what the small parts of one’s life will look like. Someone asked me recently whether I was really writing a book or ordering curtains. “Both,” I said, a little bit annoyed by the suggestion that one has to choose – but of course there is always the temptation to let one take priority over the other. It is true that in the last month I have written less than usual, and bought more furniture.

My life needs both, though. The promptings of love and truth (‘cariad a gwirionedd’) include love for oneself. Although I have been known to joke about the benefits of a garret, I actually find that a comfortable chair is most conducive to living out my ministry through writing.

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Reading Quaker faith & practice: Chapter 21

Personal journey: reading Qf&p on the train

Personal journey: reading Qf&p on the train

Friends in Britain Yearly Meeting have been invited, by the Book of Discipline Revision Preparation Group of which I am a member, to read and get to know our current Book of Discipline – Quaker faith & practice – before deciding whether or not it is time to revise it.

We are beginning with Chapter 21, Personal journey. This chapter contains selections of extracts about youth, age, living a full life, creativity, and death; these are partly arranged in a chronological way, with youth first and death towards the end, and partly not – some could be part of life at any age, and by ending the chapter with ‘Suffering and healing’, rather than death, reading it as a whole is not as bleak as it could be.

One thing that struck me about the chapter as a whole is the metaphor of journey for life. This is a familiar and much used one – we talk about spiritual journeys often, for example, and the image of travel underlies talk about finding Quakerism being like coming home. However, it isn’t always a helpful image. Many of us only set out to travel physically when we have an aim n mind, and the spiritual search does not always or even often work like that. Many of us find travel uncomfortable, something to be endured until we can arrive, and but this is not at all the attitude to life I find in these extracts. It’s all very well to say that the journey is more important than the destination, but that’s very rarely been my experience of actual travel. (In the picture at the top of this post, I’m travelling to work; I’m pretty sure I wouldn’t be going if the destination weren’t important to me.)

Doubts about the title asides, this chapter contains some of my favourite passages. I can’t possibly pick out every one, so here are three which I find myself especially treasuring at the moment.

21.01. This passage by Rufus Jones speaks about how he came to learn Quakerism in a Quaker household. He talks, not of being taught, although words were involved, but of being shown, of the religion of his family being something they did together. It’s clear that there was teaching – including Bible reading every day – but that, in memory at least, it was also centrally about experience.

21.19. Dorothy Nimmo’s story is, as she says in the passage, a classic one, and it’s a classic for a reason. This passage reminds me of a debate I sometimes have with my friends about whether I am a  Slytherin. (I am.) It also describes an experience I have had, and I’m sure many others have had, of coming to Meeting with nothing to offer except a need. “Whatever you have.” As someone who has been reprimanded in other settings for being too needy and demanding, I find the idea that I can come to Meeting with nothing but a need very freeing.

21.68. This passage by Iain Law speaks about suffering and death, and how the particular circumstances of Andrew’s death made it difficult to talk about among Friends. The specifics of this passage arise from a historical moment which deserves to be remembered as such; but it also speaks to a broader issues, to the problems which can arise when we are fearful of the reactions of Friends and hold back in ministry. I’ve done this myself – or at other times, not held back, and been met with confused, upset, confusing and upsetting responses.

Before finishing this post, I want to take a moment to address two questions that are asked in the introduction to the Reading Qf&p project: one about the history and development of Quakerism, and one about the authority of the text.

One big issue in the development of Quaker thought is discussed in this chapter – attitudes to creativity and especially to music. This chapter is clear that although early Friends were opposed to music, Friends today are not – indeed, we are broadly in favour of the arts even as we choose to use them not at all or only very sparingly in our worship. There are hints, however, of another shift – Quakers may not officially celebrate Christmas but in 21.25 we can pray for spiritual gifts to be in our Christmas stockings.

What authority does this text have? It inspires and suggests. This chapter doesn’t give instructions but recounts personal responses to situations which we may recognise echoed in our own lives. This chapter can’t have the authority f command because of the subject matter it deals with – too personal, too emotional – but perhaps it can have an authority of guidance: when you are in situations like these, here are some recommendations, some suggestions, some previous experiences to reflect on and, at least, know that you are not alone.