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- Monday, November 14, 2011: Simplicity and learning transfer
- Tuesday, September 20, 2011: What does Beanite mean?
- Tuesday, August 30, 2011: Honks and labels
- Monday, February 7, 2011: More autobiography in outline form
- Sunday, February 6, 2011: Outline of a spiritual autobiography
- Monday, December 6, 2010: Cucumbers, Advent and immanence
- Monday, September 27, 2010: about the Blog title (reprise)
- Monday, September 27, 2010: Disclaimers and assurances (reprise)
- Wednesday, August 11, 2010: It is enough
- Sunday, April 4, 2010: Intergenerational Worship
Blogroll
- A Passionate and Determined Quest for Adequacy
- A Silly Poor Gospel
- Embracing Complexity
- Gregg's Gambles
- Imperfect Serenity
- Julie
- Linda Johansen
- One Quaker Take
- Other Stuff
- Quaker Quaker
- Ride Herd
- stony run farm
- Tables, Chairs and Oaken Chests
- the Garden at Lincoln School
- The Good Raised Up
- The Quaker Ranter
- The Red Electric
- Travis
- What Canst Thou Say?
- November 2011
- September 2011
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- September 2007
- September 2006
Further conversation with John Woolman
We passed on to Manoquacy, Fairfax, Hopewell, and Shanando, and had meetings, some of which were comfortable and edifying.
Just some? I wonder about the others.
“…comfortable and edifying…” That’s an interesting phrase. My meeting is doing some threshing and visioning lately. We’re trying to find out what manner of gathering we want and are led to be.
There’s often a choice laid in front of us between comfort and challenge. Do we come to a fellowship to be with those we identify with to be comfortable? Or do we seek a measure of “spiritual dissonance,” so we can be challenged to grow? What measure of challeng
e and dissonance?
….we……made a general visit to the meetings of Friends on the western shore of Maryland…….. We had some hard labor amongst them, endeavoring to discharge our duty honestly as way opened, in the love of truth.
I am guessing that your hard labor may have been to honestly convey the discomforts you had with their reliance on slave labor, but that’s not clear to me. What were the ways you and Isaac Andrews approached this with slave holding Friends? Were you called to minister on the subject in meetings? Or did you just labor with them in private? Or was your labor within yourselves as you discerned how to relate to the “dark gloominess hanging over” the southern provinces?