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1 Access all the written resources online:
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2 http://www.woodbrooke.org.uk/learn/roots-resources
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3 Password: roots1652
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4
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5 Webinar 1
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6 ---------
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7 Chat:
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8 From Sarah Martin to Everyone: 08:03 PM
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9 Hello everyone!
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10 From Joan Torbett-Schofield to Everyone: 08:03 PM
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11 Hi! :-)
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12 From Joanne Power to Everyone: 08:06 PM
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13 hello all, got my camera off as I'm eating my tea!
I'm casting zoom to my TV as thought Emma was joining me. I've only got sound on my phone, does anyone know how I can get the sound on my TV?
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14 From Henry Thompson to Everyone: 08:29 PM
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15 I think I understood from part 1 something very fundamental about how early Friends experienced the possibility of the Reign of Heaven, that they would no longer need the law because they would in their life in the Light be naturally unable to do wrong. This was the point at which Fox was accused of the heresy of Perfectionism, I believe. So is the importance of discernment something that actually emerged a bit later, after the Nayler-Fox split and the end of the Commonwealth with the Restoration?
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16 From Jen to Everyone: 08:38 PM
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17 I'm going to duck out for a wee bit and then return for sharing later. Jxx
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18 From Me to Bridget Ramsay: (Privately) 08:54 PM
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19 Was that Lottie Cheverton and her husband Mark , at Leith School of Art?
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20 From Sarah Martin to Everyone: 08:59 PM
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21 Your introduction via the pentecoste makes me wonder where Quakers sit on the christian theological timeline. Mainstream Christian churches have "gone through" the garden of Eden, the old testament before Christ, the coming, death and resurrection of Christ, and are awaiting a second coming.
Had Quakers, through the second coming of Christ via the Pentecoste and through continuing revellation moved beyond the second coming, or reverted to garden of Eden? Was there a conclusive theological position, and how does this compare with other groups? (I know fairly little about Christian theology)
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22 =========
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23 * Maimonides vs. Aquinas: 1st vs. 2nd generation christ
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24 being/controlling me vs. spirit available to me
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25 * 1 Corinthians 14: 26--? as Paul's account of a Meeting for Worship
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26 * FUM tries to discipline a (LGBT-welcoming) meeting, forcing the
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27 Congregationalist tendency to rise again...
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28
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29 Link to the recording of the first webinar:
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30 https://www.youtube.com/watch?v=3QpMbeKX7Q0
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31
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32 [Westminster Confession of Faith]
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33 -------
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34
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35 1.2b I.7: "In this sense the function of ministry is the spiritual
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36 formation of Friends, not their instruction" -- so, no place
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37 for teaching ministry?
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38
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39 Three kinds of ministry: prophetic/mystic, teaching, narrative [at
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40 worst, daffodil ministry, at best, testimony to the grace of God as
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41 shown in the life of ...]. Of these, in principle only the first is
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42 truly "God's words, not mine".
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43
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44 1.2b III.5 - Excellent summary of MfWfB [should be required reading
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45 for Clerks of Sufferings!]
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46
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47 1.2b IV.2 -- "Be patterns, be examples" [Connects with my thoughts in
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48 MfW today about the tension between that call and the guidance wrt
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49 alms-giving (). And how to distinguish testifying from "virtue
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50 signalling"?
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51
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52 1.2b V -- ref. Extinction Rebellion ?
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53
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54
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55 ============= Module Two ~ Quaker Testimony 1 ===================
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56
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57 Monday 27 July to Monday 10 August
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58
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193
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59 In this module we will explore the spiritual roots of the Quaker
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60 concern for spiritual equality and peace. What was it about the early
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61 Quaker vision that enabled Friends to begin to challenge a world
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62 characterized by violence, war and rigid forms of social hierarchy?
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63 How has this changed over time?
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191
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64
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65 1. Quakers and Equality Monday 27 July to Sunday 2 August
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66
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67 Presentation Video Link:
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68
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69 https://www.youtube.com/watch?v=VeKBJuZ1REQ
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70
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71 2. Quakers and Peace Monday 3 to Sunday 9 August
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72
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73 Presentation Video Link:
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74
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75 https://www.youtube.com/watch?v=uFc37YScikM
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76
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77
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78 ============= Module Three ~ Quaker testimony 2 =================
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79
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80 Monday 10 August to Monday 24 August
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81
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193
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82 In this module we will explore the spiritual roots of the Quaker
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83 concern for economic justice and creation care. What was it about the
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84 early Quaker vision that enabled Friends to challenge injustice and
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85 visualize new ways of relating to other animals and the natural world?
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86 How has this changed over time?
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191
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87
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88 1. Quakers and Economics Monday 10 to Sunday 16 August
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89
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90 Presentation Video Link:
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91
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92 https://www.youtube.com/watch?v=QXmd5AcBM_o
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93
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94 2. Quakers and Ecology Monday 17 to Sunday 23 August
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95
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96 Presentation Video Link:
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97
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98 https://www.youtube.com/watch?v=OvnTyySYJEg
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99
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100 3. Live online webinar Monday 24 August at 7.00pm
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101
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102 Zoom link:
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103 https://us02web.zoom.us/j/84409554892?pwd=b1ExdHNac0JuMGlUR3QyenJiOXIvdz09
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104
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105 � Meeting ID: 84409554892
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106
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107 � Meeting Password: 014135
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193
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108
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109 Nayler: the most sophisticated theologian among the early Quakers
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110 (dies 1560).
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111
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112 "Worshiping the creature and not the Creator"
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113
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114 The new life in Christ contrasted with the old life caught up in the
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115 Fall
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116
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117 Contrast Nayler (poverty is a sign of the sickness of the Fall) with
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118 Barclay (Respect the natural distinction between master and servant).
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119
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120 Quote from St. Ambrose of Milan, Center for the Prophetic Imagination
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121 "Nature has poured forth all things for all people for common use."
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122 See https://www.newadvent.org/fathers/34011.htm#note340192, Chapter
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123 28, para. 132ff
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124
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125 Being a vessel of God's love within Creation.
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126
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127 "the eight 'Foundations of a True Social Order' agreed by London Yearly
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128 Meeting in 1918'"
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129
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130 "we ended up considering practical ways of 'encouraging Christ's
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131 generosity and taming Adam's greed'. On a parallel with the Iona
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132 Community's approach, we wonder about setting up local groups of
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133 mutual accountability about our compromises with 'the world'"
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134
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135 "Second Day Morning Meeting" as gatekeeper for public statements.
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136
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202
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137 ====== Module Three - Quakers and Bible/Christianity =====
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138
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139 "However, with the appearance of the Wesleyan Methodist movement in
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140 the eighteenth century, a Protestant group developed which, while
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141 strongly influenced by Luther, also affirmed the universal
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142 availability of salvation, the possibility of holiness, and the
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143 binding together of piety and social action. It is perhaps no
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144 surprise, therefore, that the Wesleyan tradition has exercised such
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145 a profound influence on global Quakerism during the past two hundred
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146 and fifty years."
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147
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148 Richmond Declaration of Faith not as intended to separate [us] from
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149 the Liberal Friends, but as a "this far and no further" to separate
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150 them from the rest of the Evangelical movement [per John Punshon in
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151 his book on Friends Churches, per Stuart Masters]
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152
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153 Note also the in the RDoF, the Great Commission is only identified in
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154 order to argue about exactly what was meant by 'baptising them'...
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155
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156 Alastair Reid offers:
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157 _The Same, But Different - Ministry and the Quaker Pastor_, Phil Baisley
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158 _On Quakers and Pastors_, Derek Brown
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159
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160 4.2b
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161 [Elizabeth Bathurst] argued that a loving God would not locate the
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162 source of salvation solely in a text that was vulnerable to
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163 concealment, mistranslation and misinterpretation.
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