2022/10/18

Life Lessons from a Bad Quaker: A Humble Stumble Toward Simplicity and Grace by J. Brent Bill | Goodreads

Life Lessons from a Bad Quaker: A Humble Stumble Toward Simplicity and Grace by J. Brent Bill | Goodreads





Life Lessons from a Bad Quaker: A Humble Stumble Toward Simplicity and Grace

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 3.90  ·   Rating details ·  70 ratings  ·  21 reviews
On quick observation, the Quaker lifestyle boasts peace, solitude, and simplicity--qualities that are attractive to any believer of any denomination or religion. Yet living a life of faith is not as simple as it may look. In fact, it's often characterized more by the stumbles than the grace. (less)

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Paperback208 pages
Published December 1st 2015 by Abingdon Press
ISBN
1630881317  (ISBN13: 9781630881313)
Edition Language
English
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FRIEND REVIEWS

Recommend This BookTop reviews from the United States
Mary Lou Cheatham
VINE VOICE
5.0 out of 5 stars The Perfect Gift
Reviewed in the United States on February 25, 2016
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If you have a friend who needs to remember how to laugh, is graduating from high school, retiring, taking himself too seriously or not seriously enough, give him Life Lessons from a Bad Quaker. And read it yourself.

Do you know any bigots? J. Brent Bill will gently but firmly admonish them while he makes them look in the mirror at their faults in a cheerful way.

Give yourself this book if you'd like to learn more about the history and practice of the Friends without being scolded for what you don't know.

The worst feature of the little Life Lessons book is that it comes to an end. I listened to it on my Kindle and I wanted the voice to keep talking to me about how to live. I promise you the book will help you make it through each day or give you a pleasant thought before you sleep at night.

For about 200 pages it's a bit costly, but it's worth it. Get your hands on this one and pass it to a friend.
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Michael O. Simmons
4.0 out of 5 stars Good lessons in a not-so-good format from a "Bad Quaker"
Reviewed in the United States on June 16, 2016
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This dialogue with Brent Bill is a pretty easy read with a generous share of wit and wisdom as well as information about being Quaker. However, the repetitive formula at the end of each section became tiresome and quickly lost its appeal and effectiveness. I began to skip those sections. I think the Bad Boy Quaker got lazy and settled... But then, what is one to expect from a "Bad Quaker"? I guess I expected a bit more creativity.
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@JVolk
5.0 out of 5 stars What's a Friend, with a capital "f"?
Reviewed in the United States on October 4, 2016
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Brent Bill explores how even -- or especially -- a Bad Quaker can enter into a friendship with the source of light and being and in a way that becomes you -- not everyone -- but the real you. If you are seeking something but you don't know yet what, this book might interest you. Of course, I liked the book, because I enjoy self-deprecating humor and homespun theology. Also, because as a Friend myself, a lot of what Brent Bill writes helps me to reflect on my experience and journey.
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Ginger B.
5.0 out of 5 stars I laughed, I cried...
Reviewed in the United States on December 8, 2016
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I'm new to the Quaker faith and this book was a GREAT read! It's funny and lighthearted while giving very practical insight into how to live out the Quaker faith. I have SO many notes and highlights because there was something I wanted to remember on practically every page. Great read if you're interested in what Quakers believe and do, or if you're just interested in exploring your spiritual side and how to live out spirituality.
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Vincent Lamar Cobb
5.0 out of 5 stars Helpful
Reviewed in the United States on May 6, 2016
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I really liked this book because it gave me a different way to view things. In the meeting I go to up until reading this book I thought of it kind of like other churches I've been to where u gotta b perfect. Reading this book helped me a lot in the way I see the difference between Quakers and other churches.
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Mary Louise Chesley-Cora
5.0 out of 5 stars Are there really Bad Quakers?
Reviewed in the United States on September 29, 2016
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Brent Bill shares wonderful lessons on life, faith, peace-making, non-violence and good humor as he looks at his own life. Almost makes me want to be a "Bad Quaker"....and in some ways maybe I am!
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William S. Jackman
5.0 out of 5 stars Excellent
Reviewed in the United States on December 24, 2015
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While it would not have been as good a title. "Life Lessons for a Bad Whatever-You-Are" would be very accurate. I am not a Quaker, but the questions randomly put through the book are thought provoking.
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anotherid4me
5.0 out of 5 stars Study about Quakers
Reviewed in the United States on September 18, 2016
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I have been interested in Quaker-ism & enjoyed this summary of those following. I'll definitely continue reading & learning more
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Gordon
2.0 out of 5 stars Two Stars
Reviewed in the United Kingdom on January 29, 2017
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READER Q&A





Connie
Feb 18, 2016rated it it was amazing  ·  review of another edition
When I saw the title of this book, I immediately thought the author was probably one of those people who takes pride in being bad; a person who smirks when he says things like that because he thinks it is cool to be a renegade. After reading the synopsis, I wasn't sure what to think, so I decided to read this and find out. I am curious about Quakers, and I hoped to learn more about their faith.

I am delighted to tell you that the author is someone who cares deeply about being the best Quaker he can be. As I read what it's like to be Quaker and how he tries to live out his beliefs, I found a lot to treasure and think about in this book. And I often laughed out loud when I read about notorious bad Quakers throughout history.

I haven't come across any other books about Quakers, not that I'm saying there aren't any out there. I'm sure there are. I do believe that this an excellent introduction to the Quaker faith. Not only that, but a good book to read for any Christian.
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Leah
Nov 24, 2015rated it really liked it
Notice of material connection in accordance with the Federal Trade Commission's 16 CFR Part 255: I received a prepublication ARC of this book from author (in this case), publisher, distributor, publicist, etc. with no requirement to write a positive review. As always, my opinions are my own.

Friend and friend Brent's brand-new book (released just yesterday!) brings us a panorama of a few more or less typical days in the several and varied lives of a Bad Quaker hoping to become better by following Jesus more closely. Not too long, easy to read, fun to read, yet packed with probing questions about Jesus' clear examples and our own lifestyles.

Technically Brent is a birthright Quaker or cradle Quaker, someone literally born into that expression of Christianity. Early in the book he explains how he still needed to assess and claim the Quaker tradition for himself because there's an element of human choice and decision to follow a particular style of Christianity with the broader Way of the Nazarene Jesus. Brent tells us why simply living as Jesus' Friend is best for him. What church tradition or denomination has God called you to at this time? And why? "No one right answer," as Brent reminds us in the quick questions sprinkled through this book.

Most Americans have some awareness of the rotund guy in a black hat featured on packages of Quaker cereal products. Per the Quaker cereal website, he "is not an actual person. His image is that of a man dressed in the Quaker garb, chosen because the Quaker faith projected the values of honesty, integrity, purity and strength." Some people confuse Quakers with other Christian groups who aim to live simply, whose worship is less formally liturgical—although some Quaker worship is programmed. Amish, Mennonites, Church of the Brethren also come to mind as examples of simple Christianity; Restoration Movements in the USA during the 19th century also attempted to reclaim a more basic, foundational, New Testament Christianity. Most of my own church and Jesus experience is solidly within the theological and liturgical traditions of the Protestant Mainline, and that means an emphasis on sacraments and on scriptural scholarship, with wonderfully effective histories of social and political activism. Like myself, many within the Mainline Churches USA are not especially adept at being quiet and waiting on the Spirit to move among us. In fact, I tend to be as much of a human doing as I am a human being.

Similar to at least a half-dozen books I've read in the past year or two, Life Lessons from a Bad Quaker by J. Brent Bill encourages me to observe the world around me, assess how I relate to the people in that world, to keep asking "what would Jesus do," cuz as trite as that question sounds by now, in the Spirit of Life God calls us and enables us to be Jesus here and now, to do what Jesus would do, even to say the words Jesus might choose. The Quaker faith still projects values of "honesty, integrity, purity and strength" with each individual's life totally immersed in the very sacramental "holy ordinary" that happens to be the title of one of Brent's blogs. Maybe surprisingly, The Society of Friends does not celebrate sacraments or ordinances in the orderly programmatic sense those of us in more mainstream mainline church bodies do.

Life Lessons from a Bad Quaker brings us much more of the practical than of the theoretical. Did I mention what a human doing I naturally tend to be? That's right, I did, but in spite of that tendency, my drive to do needs a whole lot of refinement and some redefining. I'd benefit a whole lot by creating my own Life Lessons journal of some days in my own life. Maybe you would, too? Popularized by the majorly successful Godspell, Richard of Chichester's prayer pleads "May I know Thee more clearly, love Thee more dearly, follow Thee more nearly." Brent's newest book just may lead you to know, love, and follow Jesus with more simplicity and more grace. 
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Rich Lewis
Dec 29, 2015rated it it was amazing  ·  review of another edition
I thoroughly enjoyed "Life Lessons From A Bad Quaker". J. Brent Bill is hilarious. He is witty. He is honest. He is raw. He is not afraid to tell it like it is. "Which is one reason I’m a Quaker today. I need to be. It challenges me. It rubs up against the parts of me that need smoothed out."

Let me share a few lessons that J. Brent Bill learned that resonated with me.

"I have learned that growing deep in the life of the Spirit doesn’t take me out of the life I’m living." Yes. This is so true. In order to truly live, one needs to go deep in the life of the Spirit. The outer life is only as good as the inner life. This will take time! We need to keep at it. "Busy outwardly, centered and silently inwardly. Speaking from experience, it’s not gonna happen overnight."

"So even though God speaks to me constantly, I’m just not listening. That’s why I need silence." If we want to hear God speaking, we need to shut up. I think J. Brent Bill would agree with me saying it so bluntly.

"We believe that God always has something to teach us about being people of faith in our current times. So we ask lots of questions hoping to find out how to live godly lives." Quakers ask lots of questions. I loved all of the questions that were sprinkled throughout each chapter. I often found myself reading a question and then taking five minutes to meditate on my answers to this question. I jotted down multiple one sentence answers to each question. Questions help us grow. I grew as I read this book.

"Cumbered” is how early Quakers referred to the way the things we own (or think we own) weigh us down and steal attention away from the life of the Spirit." I found myself wondering the same thing. What is taking me away from the life of the Spirit? Is it my iPhone or iPad ? Is it Facebook and or Twitter? Perhaps it is being annoyed at others, the traffic jam I am stuck in or being bogged down with the never ending household chores that seem to always pop up?

"My good friend Connie taught me what she calls the SOB prayer. I use it a lot: “God, give that SOB everything I would hope for myself to be made happy, whole, and free.”
It is a fact. We are not going to like everybody we come across. I am sure there are plenty of people that do not like me. However, that person is still a child of God. God loves them just as much as God loves me. I still need to pray for them. I still need to love them. "God loves everybody as much as God loves me? If that’s true, I’d better start treating people better."

"There are plenty of things I could do. The issue is what is God calling me to do." I pulled this out of the chapter, "Gods Good Green Earth". If I get quiet, I just might hear what it is that God is calling me to do to take better care of mother earth. We and this includes me, forget and take for granted that God has blessed us with this beautiful earth. We and this means me, need to take better care of it. What is God calling me to do?

Read "Life Lessons From A Bad Quaker". Take the time to meditate on the questions sprinkled throughout each chapter. Is your faith challenging you and rubbing up against the parts of you that need to be smoothed out? Quiet yourself! What actions is God calling you to take?
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William
Jan 05, 2016rated it it was amazing
If Birthright Quakers were still acknowledged, I would be a fourth generation Quaker. In fact, I can trace my Father's Quaker roots back to the area in which Mr. Bill lives -- and I have often visited my resting fore-bearers on Memorial Day.

With that being said, I am also a "Bad Quaker", while having it influence my life, didn't really "get it" until a couple of years ago -- but I jumped in, and went right to the deep end, devouring all sort of Quaker texts and histories.

I can relate to, empathize with, and laugh along with Mr. Bill (especially because we share a few mutual Friends!). Some reviewers on here seem to be a little unfair, saying this isn't a book about Quakerism, as such as it is a conversation with a man with a "smarmy voice". In my opinion, no smarmy-ness was perceived, but maybe that's just how we Quakers talk.

No, I don't think this book was a good jumping in place for someone new to the Quaker ideals -- but I don't think they would be totally in the dark, either. I think it was the perfect book for someone like me, a Quaker by heritage, but haven't always been true to attending Meetings, but still communes with the Light in Myself, and looks for ways to live out my Quaker Testaments of Simplicity, Peace, Integrity, Community and Equality -- but stumbles humbly more often than not.

I've already formed a list of people (Friends and friends) to whom I want to gift this book. I hope you, review-reader, will do yourself a favor a give it a read as well.
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Peggy
Dec 14, 2015rated it it was amazing
The basic value of simplicity in Quakerism belies its complexity. How can a denomination with no dogma or creed, sometimes without a minister, be understood and practiced? A Quaker minister, Brent Bill, examines the foundational values and practices of Quakerism and poses the important questions that people must ultimately find answers to from within. Brent supports the process of this discernment with examples of his successes and failures at living a Quaker life, sharing the perspective that the journey toward Christian ideals need not be all or nothing, but is a life-long, joyful, often bumpy process. Life Lessons from a Bad Quaker, a deeply insightful and learned book written with warmth and humor, is illuminating to those who seek to understand this often misunderstood faith, and encouraging to those who have encountered struggles in its practice. A must for any Quaker bookshelf.

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Bill
Nov 26, 2015rated it it was ok
This is a very chatty, very informal introduction to the Religious Society of Friends (Quakers) for those not familiar with Quakers or those who feel that being a Quaker means that you have to be a Perfect Human Being.

J Brent Bill uses his own ‘imperfection’ being a Quaker as a way into discussing why the Religious Society of Friends may be helpful to many who know little about this religious sect.

Bill may be more conservative than the Quakers I hung around with first at a Quaker Boarding School for four years and then as a member of first one, than another, monthly meeting – what Friends call their separate places of worship.

Our yearly meeting – what Quakers call a large number of their monthly meetings – was made up of New York City; Northern New Jersey, and the eastern chunk of Upstate NY – we had a wide range of belief – from former (or possibly, current) Jewish men and women to Goddess people to conservative Christians. Friends can be found with those kinds of beliefs.

For a intriguing and engrossing read, you might want to tackle, Jan de Hartog’s THE PEACEABLE KINGDOM, that will tell you more about the Religious Society of Friends in novel form than anything else I know – and unlike LIFE LESSONS FROM A BAD QUAKER – it’s even written in good English.
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☼Bookish in Virginia☼
First thing you should know is that you don't have to be a Quaker/Friend to use this book. I'm not sure that you even need to be religious to find utility in it... if you are in the mood.

I write the above because the Mr. Bill's book is about inward reflecting. And what he offers is a book that falls into themes, along with questions that you can consider and contemplate. Some of the questions involve God, but if your a non-God person you can either ignore those, or re-write them to be more appropriate for you.

MY TAKE
At first I was put off by Brent Bill's writing style. It's whimsical and happy. At first it seemed to be self-focused BUT after I started the second chapter I realized how intentional his style was. By which I mean that because it was almost goofy it reached through my daily 'fog' and allowed me to get into a space where I could actually focus and think about the questions that he asked. So for me this book is a keeper.

Recommend if you think you'd like his approach.

~ review copy
Book #17 for 2016
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Joe
Jul 07, 2019rated it liked it  ·  review of another edition
I picked up this book to provide some context and real-life stories compared to the very dry textbook-like quality of Faith and Values (which I'm muddling my way through at a very slow pace). It was refreshing to read a book in which the author admits to being a real person; someone who is a good person who also has flaws and struggles at times with certain tenets of the Quaker faith. This book failed to fully pull me in (thus the lower rating), but its message is beautiful and can be inspiring to people of all backgrounds and faiths (or lack thereof). Life isn't about being a perfect Christ-like being, but instead pushing yourself out of your comfort zone to be more open, loving, and generous (and not beating yourself up over things when you fall a bit short of the mark). I would recommend this book for all people who are interested in learning about the Quaker religion and I may pick up some of the author's other works to learn even more about it somewhere down the road. (less)
Brian Wilcox
Jul 17, 2019rated it liked it
After reading the author's Holy Silence and seeing the title and front cover for this book, I anticipated an inspiring, humorous look into Quakerism. For me, the book could never live up to the title or what I had anticipated from previous reading of the author. Likewise, I could not connect to the author's attempt at humor by returning to the theme "I'm a bad Quaker"; this diverted attention from the material, and I began to feel the attention being drawn to the author and the attempt to appear humorous.

Whom might this book work for? Persons who are interested in an experiential look into Quaker ethics and lifestyle, written by an Evangelical Quaker. And persons who are not familiar with Quakerism will find here a good introduction to the practical ethics of the Society of Friends.
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Rhiannon Grant
An entertaining, personal, and practical guide to some of the key issues in trying to be a friend of Jesus, Quaker-style. I especially enjoyed the extracts from the Gospels, New Brent Bill Version, which embody the experience of encountering Christ Within through Scripture reading.
Sue
Jul 25, 2021rated it really liked it
Good book for those seeking to simplify and improve their lives. Written for Quakers, but can apply to any Christian, in my opinion. Might work for other faiths if you focus on the universal aspects of simplicity. Easy reading from a writer with a light touch.
Mary
Mar 20, 2017rated it liked it
Shelves: humorreligion
Definitely a helpful book to read if you are trying to re-evaluate your life and live according to your faith. The corny dad humor underscores the notion that we shouldn't take ourselves seriously, even if we take our decisions and values seriously. Just do your best, and don't beat yourself up. Full disclosure: I graduated from a Quaker college (Earlham College), so I am a sucker for books rooted in Quakerism. (less)
Chel
Sep 07, 2016rated it liked it  ·  review of another edition
The subtitle of this book captures its flavor. The author is a Quaker who has written a number of other books on various aspects of the spiritual life. He is also well known for co-hosting the Facebook page "Association of Bad Friends," where Quakers are invited to joke with each other about their religion and lifestyles. This title is an odd mixture of the two styles, written in an informal, chatty voice, in which he discusses his own efforts to follow the Quaker testimonies (think “virtues”) such as peace, simplicity, integrity, etc.—the ways he succeeds and the ways he falls short. Often his accounts are illustrated by conversations with Jesus, who reiterates teachings from the gospels in a casual, chatty style, directed privately to the author.

It’s an easy book to read, presenting the author as a likeable, somewhat clumsy, not-always-bright ol’ homeboy just trying to get along as god would have him go about it. Periodically, the narrative breaks long enough for the author to insert queries for his readers to consider. (Reflecting on“queries” is a Quaker practice of meditating on questions that, with thought and some divine inspiration, may lead us to be wiser and better people.)

One question troubled me throughout the book: who was it written for? Not, I think, for other Quakers (of which I am one). Often it seemed like it was meant to be an introduction to the Quaker life for those unfamiliar with it. Much supplementary material in the appendices (like a glossary of Quaker terms) would suggest that is the intended audience, but if so, it’s purpose is confusing and seems to shift around. I finally decided I enjoyed the book most when I simply thought of it as a somewhat self-indulgent memoir from the perspective of a writer who is having a good time reflecting on his “stumbling” efforts to behave himself, and that someone else (let’s pretend it’s not the author) has come along and annotated the text with queries and occasional explanations about Quakerism.

As a Quaker, my favorite chapters were the first and last. The first chapter considers the role of silence in the author’s life and many of the things that compete with silence. The last chapter considers humor and silliness. The author makes the point in a number of ways that we cannot be whole people, embracing and contributing to the goodness of the gifts of life, without a good dose of playfulness. I think he is right, and Quakers have not thought about this enough.

Two things about the book greatly interfered with my enjoyment of it. I could make my peace with the author’s very casual voice, which reads as spoken rather than written, though I found it a bit precious and distracting. But the spelling was over the top: “wanna” for “want to,” etc. I wish the author’s editor had held him more in check on this front. Second complaint is that, at least in the epub version I read, the endnotes for each chapter were not numbered and not referenced to any place in the text except the chapter as a whole. This was enormously frustrating, and will make me unlikely to purchase another book from Abingdon Press (whose fault I assume it is).
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Lauren
Feb 24, 2017rated it it was ok
The tone of the book is very folksy and I found it hard to take any clearly focused ideas from. The quotes and queries included were helpful, though.
Jeanie
Nov 23, 2015rated it it was ok
Shelves: netgalley
Yikes, I really wanted to like this one. The title was compelling and I am amazed by those that live in simplicity and grace. I would agree with the author that living in simplicity brings peace that our hearts grave.

I am not sure since I received an ARC or if it was intentional but in referring to the God, it was always god. Now there were a few times it wasn't but I am under the impression that it was. If it was, it brings up a red flag to the reason why that was done.

The book was written in question format to cause the reader to think and to receive which I embrace but I found that answering the questions, it became about what I can do... Can I listen, Are my words, If I, What I believe,... ...I start on the treadmill of despair when I much rather be humbled about who God is. It becomes another book about me centered .... What can I do, What I need to do, etc. instead of God centered. By God centered, I mean the cross and the plan of redemption to make all things new including me. The gratitude I have is because of what Jesus did. I want more of that gratitude that transforms.

In fairness, this is a conversation of Bill's experience and shortcoming. It is meant to be light and he has a desire to connect to his readers. I just did not.

Some of the quotes I found encouraging.

Peace is a process to engage in, not a goal to be reached. The task will never be done indeed.

Peacemaking is action - love in action.

We believe a simple life makes peace more possible.

A Special Thank you to Abingdon Press and Netgalley for the ARC and the opportunity to post an honest review.

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Gloria
Apr 13, 2016rated it liked it
Shelves: for-the-spirit
Brent Bill has a wonderful sense of humor and a pleasing Midwestern tone to his writing (pleasing because I live in the Midwest, too!). This is a spiritual guide that is for all faiths. He continues to help non-Quakers better understand Quaker values, and this is also a prod to readers to examine what we value and live accordingly.

At times, he may be working a bit too hard to make Quakers seem like ordinary people as opposed to Amish-like (which they are not at all). Likes to talk about his love for high-end cars and a vast music collection, for example. That said, this is an engaging and highly accessible message that will prompt readers to examine how we treat the earth and our fellow travelers.
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Jason Stanley
Jul 07, 2016rated it liked it
This is a good, funny read. Bill's sense of humor oozes out of the pages, making the book bearable. It is, however, another spiritual memoir in what is becoming a crowded shelf of such books.

While Bill describes himself as a "bad" Quaker, he provides insight into the Quaker faith. Along the way he offers lessons learned from his faith that are indeed helpful things to live a better life. For example, Bill highlights the virtues of being quiet, integrity, and caring for creation. 
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Susan Walker
Mar 18, 2016rated it liked it
I knew nothing a out Quakers when I started this book. I was interested that the Author, a Quaker Minister, shared the practices and beliefs of Quakers.

Mind the Light: Quaker Spirituality and the Wisdom of Thomas Merton

42-2Kolp.pdf

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Mind the Light: 
Quaker Spirituality and the Wisdom of Thomas Merton
By Alan Kolp

The Christ of the ikons represents a traditional experience formulated in a theology of light, the ikon being a kind of sacramental medium for the illumination and awareness of the glory of Christ within us.1 
Thomas Merton was exposed to Quakerism at an early age. When he was six years old, Merton mused that it was odd that his parents had given him no religious training. He also quipped that his mother went to church sometimes. Merton notes, “But anyway, Mother went to the Quakers, and sat with them in their ancient meeting house.”2 Merton says he, too, only a few months later, visited with the Quakers: “I think it must have been after Mother went to the hospital that, one Sunday, I went to the Quaker meeting house with Father. He had explained to me that the people came and sat there, silent, doing nothing, saying nothing, until the Holy Spirit moved someone to speak” (SSM 12).
As a lifelong Quaker, sometimes I wonder who Merton would have become had his spirit taken root with Quakers. Probably I would have met and known the “Quaker Merton.” It is safe to say, however, he would not be the Merton we all know! Merton did not immediately ditch the Quakers. In 1933 Merton was back on Long Island and again visited the Quaker Meeting. “One Sunday I went to the Quaker meeting house in Flushing, where Mother had once sat and meditated with the Friends. I sat down there too, in a deep pew in the back, near a window. The place was about half full 
. . . . [T]hey sat silent, waiting for the inspiration of the Holy Ghost. I liked that. I liked the silence. It was peaceful” (SSM 115). Ultimately however, the Quakers were not for Merton. He would be drawn in a very different liturgical way – to Roman Catholicism.  
In August 1938, Merton was engaged in his process of conversion. He decided he wanted to go to church again. “At first, I had vaguely thought I might try to find some Quakers, and go and sit with them. There still remained in me something of the favorable notion about Quakers that I had picked up as a child . . . . But, naturally enough, with the work I was doing in the library, a stronger drive began to assert itself, and I was drawn much more imperatively to the Catholic Church” (SSM  206). Within three months Merton was baptized into the Roman Catholic Church. Merton’s Quaker days were finished. The newly minted Catholic would soon move on to become a Trappist monk, finding his spiritual home in the monastery instead of the meetinghouse. While his Quaker days were finished, his affiliation with Quakers lasted until his dying day. In the 1960s Merton developed a relationship with two Quaker couples, Douglas and Dorothy Steere3 and June and John Yungblut4 (who fortunately also became friends of mine). 
Alan Kolp is Professor of Religion and holds the University Chair in Faith & Life at Baldwin Wallace University in Cleveland, Ohio. A lifelong Quaker, he is also a Benedictine oblate. Previously, he was Dean and Professor of Historical and Spiritual Studies at Earlham School of 
Religion.  He is the author of Fresh Winds of the Spirit and A Canopy of Light and Love. He is a Alan Kolp current member of the ITMS Board and also serves on the Nominations Committee.
While the differences between the Trappist monastery and Quaker meetinghouse are easy to articulate, I am also intrigued by various touch points between Merton’s spirituality and Quaker spirituality. In this discussion I identify one common thread linking Mertonian and Quaker spiritualities, namely, the contemplative life. There is a familiar phrase Quakers use, “Mind the Light,” that organizes a comparative examination of the contemplative life according to Merton and the Quakers.
The image of light plays a central role in Christian history, beginning with creation itself. After creating the heavens and the earth, “God said, let there be light” (Gen. 1:3). In John’s Gospel the cosmic light of creation becomes personal in Jesus: “The true light that enlightens every person was coming into the world” (Jn. 1:9). The incarnation of the light in Jesus becomes the key to understanding the contemplative life and the Quaker aim to mind the light.  
To live contemplatively, as Merton did, or to mind the light, as Quakers seek to do, involves a three-phase process. It is important to see these phases simply as an analytic construct. In reality they are overlapping, not sequential – one bleeding into another without sharp demarcation. But an understanding of this process sets the stage for our comparison of Merton’s and the Quaker views of the contemplative life. Simply put, the three-phase process details how a person engages the “light within,” as Quakers describe Christ’s presence with us. Importantly, Quakers would affirm that presence is with us, regardless of whether we are aware of it. I am sure Merton would agree.
The initial phase of the process is called the convicting phase. To understand this phase, we must be clear that both Quakers and Merton assume that human beings are sinful. The convicting phase is that occasion when the light shines on the human soul to reveal the sin that separates us from God and often alienates us from neighbor. Margaret Fell, seventeenth-century Quaker leader, powerfully describes this convicting phase. In a letter to Friends (a more formal name for Quakers) she says, “let the Eternal Light search you . . . for this will deal plainly with you; it will rip you up, and lay you open . . . naked and bare before the Lord God, from whom you cannot hide yourselves.”5 This requires awareness, but it is more than awareness. It is also an acknowledgment of our alienation from God. In this phase we know and are known in our separated, alienated condition.
In Pauline theology this convicting phase commences the justification process. The light makes us aware and convicts us of our sin, but we have to be ready to move beyond sin. I like the way the English Quaker John Punshon dynamically puts it: “The light is that of God within you. . . . It is active and loving. It will show you your sins. It carries power and will enable you to overcome them.”6 The convicting phase couples the activity of the light to show us our sin, setting the stage for the next phase, namely the converting phase, with our activity of engaging and willingly participating in that activity of the light. 
This resonates with Merton’s understanding, as we can see from a passage in New Seeds of Contemplation where he anticipates all three phases of the light’s work in us: “The presence of God in His world as its Creator depends on no one but Him. His presence in the world as Man depends, on some measure, upon men. . . . [W]e are able to decide whether we ourselves, and that portion of the world which is ours, shall become aware of His presence, consecrated by it, and transfigured in its light.”7 Although this jumps ahead to include the third phase, we can easily argue this is Merton’s expression of our three-phase process: awareness, consecration and transformation in the light.
The second phase of engaging the light within I identify as converting – what Merton just called consecration. Although converting is a theologically loaded word, I like it because it means “turning.” We turn from sin and head to salvation. We turn from alienation and head towards integration. Turning allows that the grace of God is part of the process, but recognizes that humans have a responsive and participatory part to play.
Doubtlessly, Merton experienced a number of conversions throughout his life, as most of us do. While some may see conversion as an event, for both Merton and early Quakers, it was a process. Perhaps the earliest account of Merton’s conversions comes from his time in Rome in early 1933 before heading to Cambridge University. One night Merton had a vivid sense of his dead father being present. 
Merton’s commentary on that experience is moving, as it blends the convicting and converting phases. The whole thing passed in a flash, but in that flash, instantly, I was overwhelmed with a sudden and profound insight into the misery and corruption of my own soul, and I was pierced deeply with a light that made me realize something of the condition I was in, and I was filled with horror at what I saw, and my whole being rose up in revolt against what was within me, and my soul desired escape and liberation and freedom from all this with an intensity and an urgency unlike anything I had ever known before. (SSM 111) 
While this begins with the convicting phase, it transitions to the converting phase. This soon becomes clear when Merton narrates his visit to Santa Sabina, a Dominican Church. Merton says he had “a very definite experience, something that amounted to a capitulation, a surrender, a conversion, not without struggle, even now, to walk deliberately into the church with no other purpose than to kneel down and pray to God” (SSM 112). This conversion experience, however, was not the event in Merton’s life that propelled him straight into contemplation. He began almost immediately to backslide and would have to be re-engaged in the conversion process.
Merton would undergo a number of conversion experiences. This would include his conversion into the Roman Catholic Church in the late 1930s, his Spirit-led move to consider joining the Franciscans and, finally, the move to join the Trappists at Gethsemani. But conversion does not stop within the monastic walls. A feeling for the ongoing nature of that comes from a passage in his book, The Monastic Journey: 
The monastic life is a search for God and not a mission to accomplish this or that work for souls. . . . Without a true metanoia, a true conversion of one’s whole life, monastic discipline is an illusion. There must be a total reorientation of our entire being from the love of self to the love of God. The monk cultivates ‘contempt’ for 
the world in the sense in which the world is opposed to God.8 
With these words, it is probably fair to say the conversion process culminates in the final conversion from life into death and whatever is beyond that.
This idea connects well with the language George Fox, the earliest Quaker, used when he chose the image of the “ocean of darkness and death” to describe his life under sin. In a graphic fashion he recounts, “When I was myself in the deep, under all shut up, I could not believe that I should ever overcome; my troubles, my sorrows, and my temptations were so great, that I thought many times I should have despaired.”9 But there is hope. Through the conversion process Fox says that the person trapped in the ocean of darkness and death is released and enters the ocean of light and love. In his own words Fox says,
Now the Lord God hath opened to me by his invisible power how that every man was enlightened by the divine light of Christ; and I saw it shine through all, and that they that believed in it came out of condemnation and came to the light of life and became children of it. . . . This I saw in the pure openings of the Light without the help of any man. (Fox, Journal 33)
Surely, God’s grace is present in the continuous conversion process for Fox, Merton and every other person who is moved from sin to salvation, from alienation to alignment.
Douglas Steere, a Philadelphia Quaker involved in ecumenical work whom Merton met in the 1960s, describes the underlying grace necessary for the continuing conversion process, as it is part of the contemplative experience. Steere says,
I believe we could also agree in assuming that conversion is continuous and that, in spite of one’s intentions, there is no such thing as the total commitment of a person to grace. . . . All of this means that we are unfinished creatures and nodes of unfinished creation even when we have been drenched with grace, and that we require all the skilled assistance that can be given us in the continuous process of increasing self-surrender and inward abandonment to the grace that the Christian life calls for.10
The conversion process delivers us to be able to live in the light of life, which is the third phase of engaging the Light within, namely, the contemplating phase.
In The Monastic Journey Merton defines the contemplative life in a way that resonates with Quaker spirituality. “The true contemplative life is then simply a deep penetration and understanding of the ordinary Christian life which, for all that we call it ‘ordinary’ is the most wonderful of all miracles: God himself living in us!” (MJ 48). Contemplative living presumes that we are aware of that Divine presence within us – the Light Within, as Quakers frequently name it. With the image of light comes the metaphor of seeing and, then, understanding.  
Douglas Steere was probably more understanding of and resonant with Merton’s experience than any other Quaker of the twentieth century. Steere was a student of the Catholic spiritual tradition. He had experienced some time in the German Benedictine monastery of Maria Laach. When Douglas and his wife, Dorothy, met Merton at Gethsemani in the 1960s, there was a meeting of the souls. So 
Douglas Steere defines contemplation in a way that fits the Mertonian perspective. Steere writes, We, too, might find some help in defining contemplation if we put it in terms of a sustained scrutiny for meaning. If we use the metaphor of the eye, contemplation could be described as the power to look steadily, continuously, calmly, attentively, and searchingly at something. Thomas Aquinas paraphrases this nicely in calling contemplation, “A simple, unimpeded and penetrating gaze on truth.” (Steere 107)
The contemplative engages ordinary life with the attentiveness of this power of seeing – seeing the possibility of the miracle instead of the purely mundane.
The Mertonian-Quaker perspective of the contemplative life seeks to transform the mundus – the world – into the paradise that was lost through our willful displacement of God by our own egocentrism. In Merton’s famous language, we opted for a false self. But the possibility of being convicted and converted always existed; we never lost the image of God in which we were created. We could rediscover our true self. This rediscovery would always be both a personal and a communal discovery.
Both the personal and the communal aspects are readily apparent in Merton’s famous experience in Louisville in the spring of 1958 at the corner of Fourth and Walnut. Both aspects are linked in a wonderful passage, which underscores the possibility for every one of us and points to the reality for those contemplatives on the journey:
At the center of our being is a point of nothingness which is untouched by sin and by illusion, a point of pure truth, a point or spark which belongs entirely to God . . . . This little point of nothingness and of absolute poverty is the pure glory of God in us. It is so to speak His name written in us, as our poverty, as our indigence, as our dependence, as our sonship. It is like a pure diamond, blazing with the invisible light of heaven. It is in everybody, and if we could see it we would see these billions of points of light coming together in the face and blaze of a sun that 
would make all the darkness and cruelty of life vanish completely.11
What a vision! A similar perspective of both the personal and the communal is found with the Quaker focus on minding the light. In a letter to a group of followers, George Fox admonishes them, “therefore all mind your gift, mind your measure; mind your calling and your work. . . . Mind the light, that all may be refreshed one in another, and all in one. And the God of power and love keep all Friends in power, in love.”12 To mind the light is to know and live in the presence of this God of power and love. Pay attention!
To live in that power and love enables the contemplative to rediscover the glory of paradisiacal life. Merton uses paradise tones to describe the beginning of a new day:
How the valley awakes. . . . The first chirps of the waking day birds mark the “point vierge” of the dawn under a sky as yet without real light, a moment of awe and inexpressible innocence, when the Father in perfect silence opens their eyes . . . [T]he most wonderful moment of the day is that when creation in its innocence asks permission to “be” once again, as it did on the first morning that ever was. . . . Here is an unspeakable secret: paradise is all around us and we do not understand. 
It is wide open. The sword is taken away, but we do not know it. (CGB 117-18)
This is a powerful claim, namely, that daily we are given a paradisiacal opportunity. For Merton, as it is for Quakers, this is a spiritual opportunity. On our own we live east of Eden. George Fox shares Merton’s sentiments that we can have paradise without literally dying, although both would say there has to be a death to the old self or false self. In Merton-like words, Fox wrote in the seventeenth century, “I was come up in spirit through the flaming sword into the paradise of God. All things were new, and all the creation gave another smell unto me than before, beyond what words can utter. I knew nothing but pureness, and innocency, and righteousness, being renewed up into the image of God by Christ Jesus” (Fox, Journal  27). This is not a dream. For Quakers and for Merton it is a vision.
Dreams do not offer new life in the Spirit. Vision does give us a sense for the possibility. Contemplative living is the process of incarnating and living out that vision. The contemplative life is profoundly described in the opening words of New Seeds of Contemplation:
Contemplation is the highest expression of man’s intellectual and spiritual life. It is that life itself, fully awake, fully active, fully aware that it is alive. It is spiritual wonder. It is spontaneous awe at the sacredness of life, of being. It is gratitude for life, for awareness and for being. It is a vivid realization of the fact that life and being in us proceed from an invisible, transcendent and infinitely abundant Source. Contemplation is, above all, awareness of the reality of that Source. It knows the Source. (NSC 1)
This reminds us of Steere’s earlier sense of contemplation as “a sustained scrutiny for meaning.” To understand the full meaning of the contemplative life, one more step needs to be taken.
The contemplative journey is not simply a personal, inner journey. For Merton and Quakers it necessarily entails an action or ministry component. Merton states it clearly: “Far from being essentially opposed to each other, interior contemplation and external activity are two aspects of the same love of God. But the activity of a contemplative must be born of his contemplation and must resemble it” (NSC 192). Living in the presence of God – minding the light – means that we necessarily become instruments of that presence of the light in the world. Merton frames this with the perspective of obedience. He invites each of us, “Come, let us go into the body of that light. Let us live in the cleanliness of that song. Let us throw off the pieces of the world like clothing and enter naked into wisdom. For this is what all hearts pray for when they cry, ‘Thy will be done’” (NSC 289). Jesus is our model: the suffering servant. The contemplative call is imitatio Christi – to do the same.
The imitation of Christ does not mean his followers will be crucified. It does mean becoming a light to the world and serving in the power and love of the Spirit. Fox is explicit that we have a shared vocation: to minister. “So the ministers of the Spirit must minister to the spirit that is transgressed and in prison, which hath been in captivity in every one; whereby with the same spirit people must be led out of captivity” (Fox, Journal  263). Like Jesus, the contemplative is a free person and ministers to liberate others – from their false self and from their ocean of darkness and death. Again, Jesus is the role model. The contemplative becomes the visible image in the world of what is spiritually possible.
The contemplative as image of the Divine in the world enables our conclusion, which incorporates the epigraph at the beginning of the paper. It is well known that Merton appreciated the Orthodox theologians he read. From them he enriched his spirituality. They are the backdrop for the epigraph: “The Christ of the ikons represents a traditional experience formulated in a theology of light, the ikon being a kind of sacramental medium for the illumination and awareness of the glory of Christ within us.” Merton and Quakers share the conviction that the contemplative life is experiential – an experience. And they agree that the contemplative life has a sacramental character.
In fact Quakers always begin with experience, rather than theology. And experience is what led Merton to leave the academy and enter the monastic community. However, the contemplative experience will always be articulated with some kind of theology. Felicitously, the Mertonian theology in the epigraph is labeled “a theology of light.” This perfectly fits the Quaker spirit. The contemplative is one who minds the light.
If we mind the light, we come to live in the light. In this process we become images (or icons) of the light in the world. As an icon of the light, we become visible signs of the invisible Divine Reality. As such, each contemplative becomes “a kind of sacramental medium for the illumination and awareness of the glory of Christ within us.” The life and action of the contemplative becomes a light in a world characterized by a great deal of darkness. The contemplative is one who has seen the light. He or she is now, as Merton recognized at Fourth and Walnut, “like a pure diamond, blazing with the invisible light of heaven.” He or she now takes up the sacramental ministry of the ocean of light and love.


1. Thomas Merton, The Hidden Ground of Love: Letters on Religious Experience and Social Concerns, ed. William H. Shannon (New York: Farrar, Straus, Giroux, 1985) 642 [3/23/1968 letter to June J. Yungblut]; subsequent references will be cited as “HGL” parenthetically in the text.
2. Thomas Merton, The Seven Storey Mountain (New York: Harcourt, Brace, 1948) 10; subsequent references will be cited as “SSM” parenthetically in the text.
3. For Merton’s correspondence with Douglas Steere, see Douglas V. Steere, “Notes After First Visit and Correspondence 1962-1968,” The Merton Annual 6 (1993) 23-53, as well as E. Glenn Hinson’s preceding article on Merton and Steere: “Rootedness in Tradition and Global Spirituality,” The Merton Annual 6 (1993) 6-22; see also Douglas V. Steere, “Foreword,” in Thomas Merton, The Climate of Monastic Prayer (Washington, DC: Cistercian Publications, 1969) 13-27; Thomas Merton, Contemplative Prayer (New York: Herder & Herder, 1969) 7-14.  
4. For Merton’s letters to June and John Yungblut, see HGL 635-48; see also William Apel, Signs of Peace: The Interfaith Letters of Thomas Merton (Maryknoll, NY: Orbis, 2006) 143-60.
5. Hugh Barbour, The Quakers in Puritan England (New Haven, CT: Yale University Press, 1964) 98.
6. John Punshon, Portrait in Grey: A Short History of the Quakers (London: Quaker Home Service, 1984) 36.
7. Thomas Merton, New Seeds of Contemplation (New York: New Directions, 1961) 295; subsequent references will be cited as “NSC” parenthetically in the text. 
8. Thomas Merton, The Monastic Journey, ed. Brother Patrick Hart (Kansas City: Sheed, Andrews & McMeel, 1977) 34; subsequent references will be cited as “MJ” parenthetically in the text.
9. John L. Nickalls, ed., The Journal of George Fox (Cambridge: Cambridge University Press, 1952) 12; subsequent references will be cited as “Fox, Journal” parenthetically in the text. 
10. Douglas V. Steere, Together in Solitude (New York: Crossroad, 1985) 4-5; subsequent references will be cited as “Steere” parenthetically in the text.
11. Thomas Merton, Conjectures of a Guilty Bystander (Garden City, NY: Doubleday, 1966) 142; subsequent references will be cited as “CGB” parenthetically in the text.
12. George Fox: http://www.hallvworthington.com/Letters/gfsection1.html (accessed 1 May 2015).