Read Ebook: An Interpretation of Friends Worship by Toomer Jean

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Introduction 3

Worship and Love 7

The Basis of Friends Worship and Other Inward Practices 11

What to Do in the Meeting for Worship 20

Questions and Answers 28

For Further Reading 35

Copyright 1947 Friends General Conference

Transcriber's Note:

Extensive research did not uncover any evidence that the U.S. copyright on this publication was renewed. Minor spelling and typographical errors have been corrected without note.

INTRODUCTION

I was not more than ten years old when I first heard mention of the Quakers. The grown-ups of my family were talking among themselves, speaking of an uncle of mine who lived in Philadelphia and operated a pharmacy near the university. I had never seen this uncle and was curious about him, so my ears were open. Presently a reference to the Quakers caught my attention. I wanted to know who the Quakers were. What was told me then I have remembered ever since. The Quakers, I was told, are people who wait for the spirit to move them.

A picture formed in my mind. Many a time I had seen my grandmother sitting quietly, an aura of peace around her as she sewed or crocheted or did her beautiful embroidery work. So I pictured older people, most of them with white hair like my grandparents, all with kindly faces, gathered in silent assembly, heads bent slightly forward, waiting to be moved. It never occurred to me that young people, boys and girls of my age and even younger, might be present and participating.

As the word "spirit" meant nothing definite to me, I could have no idea of just what would move the Quakers, but I had a sense that it would be something within them, perhaps like the stirrings that sometimes moved me, and I may have had a vague notion that this something within them was somehow related to what people called God. I never thought to ask what the Quakers might do after they were moved.

Had I been invited in those days to attend a Friends meeting for worship I would have gladly gone. I would have gone because my picturings had given me good feelings about the Quakers. I would have gone because, young though I was, I liked to be silent now and again. Sometimes my best friend and I would sit quietly together, happy that we were together but not wanting to talk. Sometimes I would go off by myself on walks to look at the wonders of nature, to think my own thoughts, to dream, to feel something stirring in me for which I had no name. Or I might withdraw for a time from the activities of the boys and girls and sit on the porch of our house, my outward eyes watching them at play, my inward eyes turned to an inner life that was as real to me, and sometimes more wonderful than my life with the group.

Certain experiences I had when alone, certain experiences I had with my young friends, attitudes and feelings that would suddenly arise in me at any time or place--these made up the mainstream of my religious life. Such religion as I had was life-centered, not book-centered, not church-centered. It arose from the well of life within me, and within my friends and parents. It arose from the well of life within nature and the human world. It consisted in my response to flowers, trees, birds, snow, the smell of the earth after a spring rain, sunsets and the starry sky. It consisted in my devotion to pet rabbits and dogs, and to some interest or project that caught my imagination.

I had been taught several formal prayers. One of these I said every night, regularly, before getting into bed. But I am thinking of the unformed prayers that welled up in me whenever I had need of them. I had been read some stories from the Bible and some of the psalms, and from these I had doubtless gained attitudes of reverence. But I am thinking of the worship that spontaneously arose as I beheld the wonders of the world which God created. Young eyes are new eyes, and to new eyes all things are fresh, vivid, original.

It is sometimes asked if children and young people are capable of the religious life. Certainly they are not capable of sustained effort towards an unswerving aim. Certainly they cannot hold themselves to a consistent discipline. They cannot engage in the religious life as a conscious way of living. These abilities come only as we grow up and subject ourselves to training. But, just as certainly, young people do have religious experiences, and these often are more vivid and glowing than those of the elders. That is it--children can glow. They can light up. This capacity to glow is at the very heart of what we are talking about.

To be sure, people young and old need instruction. We need instruction in the Bible, in poetry, in all literature that contains truth and beauty. We need to be helped to struggle against our faults, to overcome our imperfections. And we need to be curbed on occasion, as the only way in which we may eventually become able to curb ourselves. But it should not be forgotten that all people, especially young people, have poetry in them. And, more than that, according to the faith of the Friends all people have within them something of the very spirit that created the scriptures.

Religious education, it seems to me, is on the wrong track if it assumes that religion is something that must be drilled into people. It is on the right track if it recognizes that the source of religion is within us as a native endowment, and that the function of education is to call this endowment forth, supply it with the nourishment it needs in order to grow, and guide it in ways that promote maturing. People should have reason to be assured that formal religion is not contrary to the springs of innate religious experience and longing, but is in accord with the life and light within, and simply seeks to direct and develop this spiritual life.

Had a Friend approached me in those days with some such understanding and assurance, and had I been able to understand what he said, I would have had still another reason, and this a compelling one, for attending a meeting for worship. And so I would have gone. I'd have sat there with the others, feeling much at home, perhaps feeling I was in a holy place. I'd have sat as quietly as any for the first ten or fifteen minutes. I would not have worshiped in any formal sense, for I had not been taught any form. But I would have practiced my kind of inwardness, thinking my own thoughts as I did when alone, dreaming wonderful dreams, feeling a life stir within me. Had there been a spoken message or two, I would have listened attentively, tried to understand, and honestly responded.

Presently, however, I would have begun to fidget. Not knowing what I should try to do in a meeting for worship, I would have had nothing to fall back on when my thoughts ran out, no purpose for curbing my increasing restlessness. Through the windows my eyes would have caught sight of the world outdoors, and I'd have wished I were out there having fun with the boys. Time would have dragged. I'd have asked myself, "Will the meeting never end?" And when finally it did end, I'd have been as glad for the ending as I had been for the beginning.

What should we try to do in a meeting for worship? What do we hope to attain through it? Why is silence desirable? What is the main idea behind the Friends manner of worship? It is true that Quakers wait for the spirit to move them. Why wait? Wouldn't it be better just to go ahead? Besides waiting, what more is to be done? Can we not pray and worship when we are alone, or as we go about our daily affairs? Why is it necessary to meet together? What is worship?

These are not questions that you answer once and for all. You continue to think about them and continue to increase your understanding. But it helps us to think if we put our thoughts in order and study the thoughts of others. So I am going to write down some of the thoughts that have come to me. We shall think about worship and the central faith of the Friends, and let the answers come as they may.

WORSHIP AND LOVE

Worship is the action of the spirit. It springs up from our depths, as love does. It is a form of love, and just as desirable, and just as necessary to human life at its fullest and highest. To worship is an innate need of man. It is not imposed upon us from the outside, though the way we sometimes go about it may make it seem an imposition.

Suppose you are hungry. No one has to tell you to eat. No one has to force you to take food. Suppose you are in love. Must you be told to think of the person you are in love with? Must you be forced to yearn for the loved one?

Worship is a hunger of the human soul for God. When it really occurs, it is as compelling as the hunger for food. It is as spontaneous as the love of boy for girl. If we feel it, no one needs tell us we should worship. No one has to try to make us do it. If we do not feel it, or have no desire to feel it, no amount of urging or forcing will do any good. We simply cannot be forced, from the outside, to worship. Only the power within us, the life within, can move us to it.

Why is it that some of us would rather go to a movie, or listen to the radio, or see a ball game, or read an exciting book? One reason, it must be acknowledged, is because our meetings today are sometimes dull and unliving. We assemble in our meeting houses, but nothing happens. A related reason is that many of us have not yet awakened spiritually. Our bodies are active. Our minds are alert. But not our spirits. Such awakening, however, will come in due time, if we encourage it, if we do our part to prepare for it, if we live honestly and are true to ourselves, face life with clear eyes, and continue growing.

The main reason why we do not worship, or do not want to, is that God is not yet sufficiently real to us. He is not as real to us as our human father. His power is not as real to us as the power of man's brain and muscles, as steam power, as electricity. Worship expresses man's relationship to God. How then can we worship if we are not aware of this relationship, if the main party to it is unreal to us?

Some people speak of worshiping things that are not of God. God being unreal to them, their relation to Him being unrecognized, they turn to what is real to them, and engage in various so-called worships: money-worship, hero-worship, ancestor-worship, the worship of material power and machines, the worship of political States and their rulers. These are false worships. God is the sole object of genuine worship--God and His power which He manifests to us as love, light, and wisdom.

Worship is our response to God's reality, a reality which is, to be sure, within men, but which also is the radiant foundation of the entire universe. In trying to worship, we turn ourselves Godwards. We yearn for Him and endeavor to know His will. Our lives are pointed toward Him. If, and as we succeed, we make contact with God, and by this contact He is made real to us. When He becomes real to us we spontaneously love Him.

Can we see a sunset without responding to its beauty? Can we witness those we love, in their goodness to us, without being touched and moved? Can we hear the voice of our best friend on the phone without eagerly listening and eagerly replying? Be sure, then, that when we come into God's presence we will be touched and moved beyond our greatest expectation.

Nothing so deters us from wanting to worship as the notion that worship is unliving. If it is unliving it is not worship. If it seems dull, tedious or difficult, it is because we are not truly worshiping. We are, perhaps, preparing ourselves to worship. There are difficulties to be overcome in the preparatory stages. Or, we are but assuming the appearance of worship, there being no life, no yearning within, we being more dead than alive inside. Indeed it is dull and tedious to hold the posture, if it is not backed up by a quickening life of the spirit.

All human beings, except those who have been badly damaged by man's inhumanity to man, are moved to love. Some love animals, some flowers. Others love the sea or farm lands or mountains. Some love truth, some love beauty. All of us want and need to love and to be loved by our families and friends, and we would be happy were we able to love all people everywhere. To love and be loved is a universal human urge. Is it any wonder, then, that we are moved to seek God's love? It is inevitable that we should desire this supreme form of love. The First Commandment expresses our innermost desire as well as God's will.

There is nothing incredible about our wanting to love and to be loved by God. The incredible fact is that it can actually happen, does happen. Some day we will experience it. Then our doubts will end. Then we will worship God through love of Him.

Here is what two religious men of advanced spiritual development had to say of their experiences. George Fox wrote, "The word of the Lord came to me, saying, 'My love was always to thee, and thou art in my love.' And I was ravished with the sense of the love of God." Brother Lawrence wrote, "You must know that the benevolent and caressing light of God's countenance kindles insensibly within the soul, which ardently embraces it, a divine and consuming flame of love, so rapturous that one puts curbs upon the outward expression of it."

It is to this divine love that we are called. This is the high promise of man's life. We are called away from indifference, from meanness, malice, prejudice and hate. We are called above the earthly loves that come and go, and are unsure. We are called into the deep enduring love of God and man and all creation. Worship is a door into that love. Once we have entered it, our every act is a prayer, our whole life a continuous worship.

THE BASIS OF FRIENDS WORSHIP AND OTHER INWARD PRACTICES

Some people believe that whereas God's nature is divine, man's nature is depraved. God is good, but men are evil. God, according to this view, exists in heaven, remote from us. We exist in sin, remote from Him, in hell or next door to it. Human beings are completely separated from the Divine Being. The only possible connection between men and God is that brought about by the mediation of the church and its authorized officials. Friends have never held this view.

Since God is within us, Friends turn inward to find Him. This is not a matter of choice or inclination; it is a matter of necessity. Turning inward, we turn away from all externals. Friends practice inwardness. Rufus Jones writes, "The religion of the Quaker is primarily concerned with the culture and development of the inward life and with direct correspondence with God."

Some number of Friends in the early days of the movement not only sought God but found him, though it would perhaps be better to say were found by him. It was because they found God that they had such living worship, such vital meetings. It was because they truly worshiped and had vital meetings that they progressively discovered God and came increasingly within his power. The one led to the other. Without the one we cannot have the other.

That there is that of God in every man was, as already implied, more than a belief or a concept with the early Friends. It was an experience. It was a recovery of the living Deity. As he made and continued to make this recovery in himself, George Fox went about his apostolic work and laid the foundation of what came to be the Society of Friends. What did Fox aim for? How did he regard his ministry? Let him answer in his own words. "I exhorted the people to come off from all these things , and directed them to the spirit and grace of God in themselves, and to the light of Jesus in their own hearts, that they might come to know Christ, their free Teacher."

Pointing as they do to the basis of Friends worship, these several considerations do not, of themselves, throw light on the reason for certain other inward practices. The basis of these other practices is, unfortunately, less simple and less well-known. Why is there need of particular occasions for prayer and worship? Why need we gather together and sit quietly? Why practice waiting before God? If He is in us, why does He not manifest to us continually, why does His power not always motivate our actions? Why do we have to practice His presence, and why is this practice so difficult? To answer these questions we are forced to adopt a somewhat complex and non-habitual view of the situation.

Suppose we are approached by a person of inquiring mind who says, "You say that there is that of God in every man. All right, I am prepared to accept that as truth. But precisely where in us does the divine spark exist? Is it in our bodies? Is it in our ordinary minds and everyday thoughts and emotions? Do you mean to say that God exists in ignorance, in man's prejudices and hatreds, in human evil?" How will we reply? Obviously God does not exist in our trivial actions, nor in our godless thoughts and feelings. Certainly He does not exist in our ignorance and evil. But these things exist in us. They constitute a part of us. This part of us, then, is separated from God, while another part is related to Him. Insofar as we identify with the separated part and believe it to be ourselves, we exist divorced from that of God in us.

The attitude, in brief, is this. There is that of God in every man. Therefore man, in his entirety, is not separated from God. But man is divided within, and against, himself, into two different and opposing aspects, and one of these aspects is separated from God. This is my view of the situation. If I understand the writings of the early Friends, this was their view of the situation.

The early Friends had names for the part of us that is separated from God. They called it the "natural man," the "earthly man." I shall sometimes refer to it as the "body-mind" or the "separated self." The early Friends called the part of us that is related to God and in which God dwells the "spiritual man," the "new birth," the "new creation." I shall sometimes call it the "inner being," the "spiritual self."

It is of course the separated self that presents the problem. It obstructs our attempts to relate ourselves to God and to our fellow men. It interferes with worship as well as with love. It is because of this self that we do not pray and love as naturally as we breathe. The separated self stands in the way. Therefore it must be overcome. For divine as well as genuinely human purposes it must be subdued and eventually left behind. Every real religious practice, whether of Friends or of others, either directly or indirectly aims to enable human beings to transcend the separated self in order that we may be united with the spiritual self or being which is near God because He dwells therein.

In the light of these facts we can understand the need and the purpose of certain specific inward practices, such as the practice of contending with oneself and the practice of gathering silently and waiting upon God. Since the separated self exists, and is an obstruction, we must contend with it. We contend with it so as to remove it and, at the same time, activate the spiritual nature. Gathering in silence and waiting upon God is necessary for the same reason, and is another means to the same end. More will be said of this presently.

The early Friends, while proclaiming the good news that there is a spiritual man in each and all of us, that God dwells in this part of human beings and is, for this very reason, close even to the earthly man, regarded the earthly man as unregenerate, sinful, blind and dead to the things of the spirit. Only by rising above the earthly aspect of ourselves can we pass from sin into righteousness, from death to life, from that which exists apart from God into that which exists as part of God. Only by yielding to God's power can the earthly man be regenerated. To the degree that this happens, we are unified with our spiritual natures. Thus we are mended and made whole. What formerly was a separated and contrary part, becomes the instrument of expression of the resurrected spiritual being.

If the earthly man is dead to the things of the spirit, then, as long as he remains so, he obviously can neither truly pray nor truly worship. Nor can we, as long as we remain identified with him. Should he try to pray, he but prays according to his own ignorant and faulty notions. Should he try to worship, he but worships in his own will, not according to the will of God. Robert Barclay called this kind of worship "will-worship."

So the early Friends engaged in silent waiting, humble yet expectant waiting, reverent waiting upon the Lord, that they might be empowered by Him to help one another and to render to Him the honor and the adoration which, as Robert Barclay said, characterizes true worship; that His power might come over them and cover the meeting; that He might bring about the death of the old, the birth of the new man.

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