It is part of our commitment as members of the Religious Society of Friends that we try to live our lives under the guidance of the Spirit. Whatever the service to which we are called, whether it be great or small, our meeting can uphold us in prayer and other ways.
Our service may be in the home, an unpaid job, a vocation or a lifetime’s career. For some there will be service in the local meeting, in one of the many roles that help to make our meetings true Christian communities. Some of these are explained later in this chapter. Britain Yearly Meeting itself offers people opportunities for service both as members of staff and on our various Quaker committees…
Much of Chapter 13 is rightly involved with the discernment and testing of concerns, with other named roles such as wardens, chaplains and librarians, and with those who travel in the ministry. In this lovely introduction, however, the essence of our varieties of religious service is made entirely clear: “that we try to live our lives under the guidance of the Spirit.”
In his excellent Pendle Hill pamphlet, Four Doors to Meeting for Worship, William Tabor discusses “other kinds of ministry that may be more important than spoken ministry.” He goes on to say,
…[we] may find that we are drawn into a far more secret prayer for others during the meeting than had been true before. Or we may find that we become a silent channel through which unexpected prayer wells up for individuals, for the community, for causes, for nations and world leaders… Or we may discover how to silently, wordlessly hold the entire meeting up before God, into the healing light of Christ, for many minutes at a time. As we do this we sometimes forget who is holding whom, and we just rest wordlessly in the amazing Presence… I came to realise how important are these silent inconspicuous people who are practiced, skilled (even though they might demur at such “elitist” terms) at just being totally present before God while engaging in the wordless prayer of lovingly holding the entire meeting up into that Presence.
It is very easy – I almost said “fatally easy”, for it is a real danger – to forget, among our committees and appointments, our roles and responsibilities, that we are a Religious Society of Friends, and that our very effectiveness in the world stems from our faithfulness in the Spirit, whatever form of words we find comfortable using to express that fact.
Charles F Carter wrote in QFP 26.39:
True faith is not assurance, but the readiness to go forward experimentally, without assurance. It is a sensitivity to things not yet known. Quakerism should not claim to be a religion of certainty, but a religion of uncertainty; it is this which gives us our special affinity to the world of science. For what we apprehend of truth is limited and partial, and experience may set it all in a new light; if we too easily satisfy our urge for security by claiming that we have found certainty, we shall no longer be sensitive to new experiences of truth. For who seeks that which he believes that he has found? Who explores a territory which he claims already to know?
The religious service given by “silent, inconspicuous” Friends whose silence and whose stillness underpin our meetings, and hold our concerns and our questions in that Light, may well be the first explorers of these open territories of unknowing from which our strength flows, as it has always flowed, into all our work and witness.