Loving care is not something that those sound in mind and body ‘do’ for others but a process that binds us together. God has made us loving and the imparting of love to another satisfies something deep within us. It would be a mistake to assume that those with outwardly well-organised lives do not need assistance. Many apparently secure carers live close to despair within themselves. We all have our needs…
To be without an ordained clergy is not to be without either leadership or ministry. The gifts of the Spirit to us include both. For us, calls to particular ministries are usually for a limited period of time, and those gifts pertain to the task rather than the person. In one lifetime a person may be called to a number of ministries…
With our structure, we risk failures in understanding and transmitting our tradition, and failures in pastoral care. We do not always adequately support one another. When we appoint people to carry out tasks for us, there is a danger of approaching this in too secular a way… We can and must pray for them to receive the necessary gifts and strength from the Spirit.
Coming, as Susan and I did last year, from an area meeting with traditional roles for elders and overseers, into one where corporate eldership and oversight are practised, brings an oddly different perspective. These words carry greater weight than they appeared to when I first read them, and the sense that one needs to be faithful to one’s own gifts is that much keener. As the apostle Paul wrote to the Christians in Corinth, “There are different kinds of gifts, but the same Spirit distributes them. There are different kinds of service, but the same Lord. There are different kinds of working, but in all of them and in everyone it is the same God at work.” (1 Corinthians 12.4-6)
I am only just beginning to learn what it means to share the responsibilities of eldership and oversight as a community. The process is one of continual learning, of building upon lived experience: we are not working towards a time when arrangements are settled, and Friends can sit back and let things progress along well-worn tracks. Each of us must watch for the others, as we are watched for ourselves. Only the Light can show each of us where the path is taking us, and this calls for faith. Change and uncertainty are all we can be sure of, and we rely on the Spirit, rather than tradition, or on the structures of our roles and responsibilities.
Change and uncertainty extend too to the words we use to describe our journey to ourselves and to each other. One of the glories of being human seems to be our uniqueness, the quality we share with all creatures of being individually different though recognisably members of the same species. If we are faithful to our defining Quaker insight of “that of God” in each of us, we will have to recognise that our perceptions and experiences of that will be as various as the people who have them. As Zélie Gross writes,
The way forward lies in having confidence in our ability to to live creatively with difference and to learn from it, which is a much more resilient and enduring kind of strength.
The role of eldership in building confidence will be to encourage a spirit of respect for people’s own experience and their genuine concern to find the language that embodies it. Friends from anywhere on the spectrum of belief or spiritual understanding can feel marginalised and not heard in a meeting where discussion feels too risky or it takes place in private corners only between people of like mind…
Where pastoral and spiritual care are shared across the meeting, as in ours, there is at least the potential, given sufficient faith and courage among Friends, for this kind of creative living to be grow and be nurtured, rather than depending upon the gift of open-mindedness in one or a few Friends in particular roles.
Living by faith is a great adventure, possibly the adventure of being human; and though we may be called to do things as apparently absurd as walking on water, the Spirit is faithful, and will, if we trust, lead us precisely as we come to “know one another better in things that are eternal as in things that are temporal.” (OFP 3.02)