74 episodes

This is a podcast of Ohio Yearly Meeting. We are a collection of Conservative Quaker Meetings based primarily in Ohio. By conservative, we do not mean politically conservative. Conservative Friends are known for their commitment to conserve the Original message of the first generation of Quakers. These Quakers, in turn, saw their movement as a revival of primitive Christianity. We hope the installments of our podcasts will present the understandings of Conservative Quakerism. So, if thee is interested in learning the differences between Conservative Quakers and other Quakers, or would like to understand differences between Quakers and other Christians, thee may well be at the right place. On the other hand, the Conservative Quaker perspective is so strikingly unique in contemporary society, that it will be a balm to many seeking spiritual fulfillment. To assist these seekers is the true intent of publishing our podcast.A good many of the podcast installments will be presented by Henry Jason. Henry is knowledgeable in the Greek of the New Testament and has a fascinating way of tying the meaning of the original words with the writings of early Friends. Listening to him provides a refreshing view of scripture and is an excellent way to learn about original Quaker theology. Henry's podcasts are usually bible classes and so they are often interspersed with discussions, questions and insightful comments by his students. The music in our podcasts is from Paulette Meier's CDs: Timeless Quaker Wisdom in Plainsong and Wellsprings of Life available at paulettemeier.com.Find out more about Ohio Yearly Meeting at ohioyearlymeeting.org.Please Contact us and let us know how we are doing.

Ohio Yearly Meeting's Podcast Ohio Yearly Meeting (Conservative)

    • Religion & Spirituality
    • 4.7 • 3 Ratings

This is a podcast of Ohio Yearly Meeting. We are a collection of Conservative Quaker Meetings based primarily in Ohio. By conservative, we do not mean politically conservative. Conservative Friends are known for their commitment to conserve the Original message of the first generation of Quakers. These Quakers, in turn, saw their movement as a revival of primitive Christianity. We hope the installments of our podcasts will present the understandings of Conservative Quakerism. So, if thee is interested in learning the differences between Conservative Quakers and other Quakers, or would like to understand differences between Quakers and other Christians, thee may well be at the right place. On the other hand, the Conservative Quaker perspective is so strikingly unique in contemporary society, that it will be a balm to many seeking spiritual fulfillment. To assist these seekers is the true intent of publishing our podcast.A good many of the podcast installments will be presented by Henry Jason. Henry is knowledgeable in the Greek of the New Testament and has a fascinating way of tying the meaning of the original words with the writings of early Friends. Listening to him provides a refreshing view of scripture and is an excellent way to learn about original Quaker theology. Henry's podcasts are usually bible classes and so they are often interspersed with discussions, questions and insightful comments by his students. The music in our podcasts is from Paulette Meier's CDs: Timeless Quaker Wisdom in Plainsong and Wellsprings of Life available at paulettemeier.com.Find out more about Ohio Yearly Meeting at ohioyearlymeeting.org.Please Contact us and let us know how we are doing.

    Fundamental Beliefs of Conservative Friends #19 Communion

    Fundamental Beliefs of Conservative Friends #19 Communion

    The rites and ceremonies of other denominations usually use bread and wine (or grape juice). However, communion to Friends is an inward, spiritual experience of God and His Messiah that does not require any outward rites or ceremonies. Reading from A Brief Synopsis, we find, “It is discovered that since Friends’ worship desires to be an inward, spiritual experience, in like manner, so is the Friends’ concept of communion. Thus, in His eating of the Passover with His disciples the day before His crucifixion, Friends believe Christ was not instituting a [new] rite or ordinance, but was observing with them a final act in the Mosaic Law” . . . “which was fulfilled and abrogated by our Savior’s most acceptable sacrifice of Himself on Calvary for the salvation of mankind.”

    The requirements of the Mosaic Law were but types and shadows of the things to come (i.e., prototypes and foreshadowings). Communion is in Spirit and in Truth. Since the reality and substance of a true spiritual communion with Him are now possible, without rite or ceremony, how can we be satisfied with the outward elements, by reverting to an outward rite or ceremony?  In Rev 3:18-22 the dining which the Lord promises to do is clearly a spiritual, not an outward dining. He comes to us through a spiritual door, and not a physical, outward (ceremonial or rite-caused) element.

      The Christian life is a life in the Spirit. Thus, it must be nourished by spiritual food, not an by outward physical rite, ceremony or element.

    There is a discussion on “transubstantiation” (as Catholics understand eucharist) and “consubstantiation” (as some Eastern Orthodox, and some Episcopal and Lutheran Churches) and their errors as explained by Robert Barclay in his Apology for the True Christian Divinity [= A Defense of the Truly Christian Theology].

    Barclay saw the “this” (in “Do this in remembrance of me”) as meaning that any meal we eat in commemoration of Jesus should be done remembering His sacrifice for us. 

    The Gospel according to John does not give an account of the Passover meal, but John repeatedly focuses on the need to spiritually feed upon the Spirit of Christ.   

    Resources: Robert Barclay An Apology for the True Christian Divinity (Proposition 13)
    Synopsis of the Principles and Testimonies of the Religious Society of Friends Heb 10:1
    John 14:20,21
    Rev 3:20
    II Pet 1:3,4
    Rev 318-22
    Mat 26:20, 26-30
    I Cor 11:23-26
    I Pet 1:10,11
    I Cor 10:1-10

    Credits:
    The words to the music are from Margaret Fell’s Letter to the King on Persecution in 1660.  The music was composed and sung by Paulette Meier.  Her work can be found at paulettemeier.com

    • 43 min
    Conservative Friends Bible Study of Mark #22 Mark Chapter 12 Verse 28 - Chapter 12 Verse 44

    Conservative Friends Bible Study of Mark #22 Mark Chapter 12 Verse 28 - Chapter 12 Verse 44

    Mark 12:28-34
    A statement frequently recited (and foundational to Jewish teaching) is “Hear, O Israel, the Lord, our God, is one”, and is frequently called the “Shema” because the first words in Hebrew in that statement are “Shema Yisrael Adonai . . . . “. It is notable that the Jews’ worship was monotheistic (worshipping only one God), and was an immense departure from all the other polytheistic religions (in ancient Israel and the surrounding area) that had many gods. 
              For the Jews of Jesus’ time, one’s neighbor was always understood to refer only to another Jew. Jesus greatly expanded the concept of “neighbor” to include anyone who lived next to one, including the greatly hated Samaritans, or even complete pagans. 
              The Greek word “agapa/agape“ was an inclusive, unconditional love, in the spirit of the Golden Rule: Do unto others as you would want to have them do unto you. Similarly, do not do unto to others the things that you would not want them to do unto you. A discussion ensues on the meaning of the several kinds of love, including a little on how early Friends interpreted love for one’s neighbor. 
              Referring to the statement “. . . the Lord is one.” Henry moves on to assert that the Quaker concept of God was pre-trinitarian. Conversely, early Friends were not unitarian in belief either. (Since the word, “trinity” never occurs in the Scriptures of Truth, Quakers were careful not to use the word “trinity" or "trinitarian” in referring to God.)
              Henry goes on to let the group know that 1 John 5:7-8 was translated in the King James Version (KJV) (“There are three that testify in Heaven: Father, the word and the Holy Spirit” which many have interpreted as implying a trinitarian formula. However, in recent years, all of the copies of the Holy Scriptures that have been found (and that date many hundreds of years earlier than those used for the original KJV) do not have those words. 
    Mark 12:35-40
              The scribes of Jesus’ day could be seen as being similar to lawyers today.  
              The word “prophet” literally means a spokesman for God. God speaks through a prophet. Only sometimes did prophetic speaking include predicting the future.  
              Early Friends saw, and especially focused on, Jesus as our Guide.
    Mark 12:41-44
              The widow was sacrificing greatly to give even the tiny amount she had. 
    Greek: 
    Plesion: neighbor
    Shema (Hebrew): Hear
    Agapa/agape: unconditional, self-giving love
    Eros: sexual love
    Philia: love for a friend
    Sterge: love for one’s family
    Kyrios: lord
    Propheteis: prophet
    Discipulos (Latin): students
    Didaskale: teacher
    Rabbi: master, teacher
    Contemporary American English/older English:
    Mister: master
    Sir: sire
    Teacher: master

    Credits:
     The words to our music are from George Fox’s 19th Epistle in 1652  (page 14 in  The Epistles of George Fox ) .  The music was composed and sung by Paulette Meier.  

    • 36 min
    Conservative Friends Bible Study of Mark #21 Mark Chapter 11 Verse 27 - Chapter 12 Verse 01-27

    Conservative Friends Bible Study of Mark #21 Mark Chapter 11 Verse 27 - Chapter 12 Verse 01-27

    Ohio Yearly Meeting Sessions
    Contact Sharon Helms to register at philandsharon04.01@sbcglobal.net.  Click here for agenda.

    Mark 11:27-33
    The Jews already had a rite of baptism, but what was different about John’s baptism was that John’s was a baptism of repentance, indicating a necessary complete transformation of the person.  A discussion ensues pertaining to an attempt of the Jewish leaders to entrap Jesus. 
    Mark 12:1-12
     The Greek word, “parabolē” (which literally means “comparison”) is explained, and the meaning of the parable of the Tenants of the Vineyard is discussed.  
    Mark 12:13-17
    The implication of Jesus’s words, to an observant Jew, is clear. The reverential respect that belongs to God is much greater than what Caesar should get.  However, by his actual words, Jesus circumvents the trap his opponents were devising for him.
    The Pharisees might have been considered more “patriotic” (regarding Judaism) than the Herodians, since the Herodians, were already in the employ of the Romans., they were already much more in collaboration with the Romans. 
    Today, in the U.S., many  perceive a mistaken equivalent importance between God and country.  At the time of Jesus, in the Roman Empire there was no distinction between the army and the police. They were one and the same. 
    The Greek word “Ekklēsia” originally referred to the group of free men in Athens who were called upon to make important decisions regarding the city. In the New Testament, it means those who are called out of worldly thinking and worldly ways to follow Jesus. In other words, the “church". 
    There is a brief excursion into Acts chapter 4 to underscore our “called out” status as Christians.  When is it appropriate to listen to men, or to God?
    Mark 12:18-27
     The Sadducees (a political party within Judaism at the time of Jesus) were largely composed of the chief priest and the priests in the temple. They believed that there was no resurrection. They posed a highly contrived question to Jesus: 
    Israel was a theocracy, with the law of Moses forming both the civil and religious law of the nation. But it had secondary status to the Roman law of the Roman Empire that had conquered Israel, the law of the conquerors.
    Leading out of the concept of the resurrection, there is a discussion on the kind of bodies we will receive in Heaven after we die. This results in a brief exploration of I Corinthians 15:5ff which speaks of our Heavenly bodies as being spiritual rather than physical . 
    Greek
    Parabolē : comparison (translated “parable”), illustration
    Doulos – slave
    Diakonos – servant
    Early Modern English: servant = servant or slave
    Latin: servus = slave 
    [v. also English: servitude, servile, serf, serfdom, serve time, military service]
    Ekklēsia – church (but originally a legislative assembly of Athenian male citizens) 
    Ek-klē-sia
    Root: -klē- = call
    Prefix: ek- = out of
    Doxa – glory
    1.)radiance, splendor, brilliance
    2.)Hebrew: Shekinah – the manifested Presence of God
    3.)opinion
     Credits:
     The words to our music are from George Fox’s 19th Epistle in 1652  (page 14 in  The Epistles of George Fox ) .  The music was composed and sung by Paulette Meier.  

    • 35 min
    Fundamental Beliefs of Conservative Friends #18 Prophetic Ministry

    Fundamental Beliefs of Conservative Friends #18 Prophetic Ministry

    Using quotes from the Holy Scriptures and “A Brief Synopsis of the Principles and Testimonies of the Religious Society of Friends”,  Henry explores the Friends’ understanding of prophetic ministry.
    In “A Brief Synopsis . . . “, “the ministry of the gospel is a gift of God, freely bestowed by Him to whomsoever He may call. . . .” The minister must be wholly dependent on the immediate inspiration of the Holy Spirit. As Paul said, “The gospel that was preached of [by] me was not after [created by] man. For I neither received it of man, neither was I taught it but [only] by the revelation of Jesus Christ (Gal 1:11-12).” True ministry is not a “marketable commodity” (paid pastors), undergirded in the Holy Scriptures by Paul’s tent-making career to support himself while ministering for the Lord; along with Paul’s statement, “Freely have you been given, freely give.” (Mat 10:8) 
    Thus, “the minister, if truly anointed, becomes simply the instrument or medium through which the Gospel message flows.” The anointing must be from God in order for him/her to be actuated by God to speak as an instrument of the Lord Jesus Christ. If Christ’s anointing is not there, she/he must not speak. Christ must be the One speaking  through our human souls. Red flags should go up when, in ministry, a person relies on words like “I think”, “I believe”, “I hope”, “I want”, “I remember”, “I saw”.   There may be times when those words are appropriate. However, frequent usage of those phrases, or frequent political messages should raise a warning flag for the listener. 
     Ministry in worship is not limited to recorded ministers, but is open to anyone God may choose: the babe in Christ with a few simple words, or the seasoned minister, old in years.  Essential to speaking is the anointing of the Lord, Who is glorious in holiness. Critical for the minister is desire for holiness in the Lord. 
    Friends do not adhere to an outward apostolic succession of title from one person to the next to minister (as is required by the Catholic, Anglican and Eastern Orthodox Churches). Rather, Friends seek a God-actuated succession: does he/she have the inflowing of the Holy Spirit actuating him/her to speak, accompanied by the holiness of God? 
    Early Friends developed a number of catechisms which employed a theological question, followed by answers drawn from the Holy Scriptures. Finally, the Apostle Paul invented a new Greek word (Col 2:23), “ethelothrēskia”: human-created worship that no source in the leading, direction, or inspiration of God.
    Scriptures & Resources:
    Gal 1:11,12
    Acts 8:20,21 
    Acts 20:34,35
    Mat 10:8
    1 Pet. 4:11
    Rom 8:9, 14
    II Cor 3:6
    Mat 12:46-50  
    Mark 3:31-35  
    A Brief Synopsis of the Principles and Testimonies of the Religious Society of Friends

    An Apology for the True Christian Divinity  by Robert Barclay,  Proposition 10.
    Testimony of the Society of Friends on the Continent of America 1829-1830

    Credits:
    The words to the music are from Margaret Fell’s Letter to the King on Persecution in 1660.  The music was composed and sung by Paulette Meier.  Her work can be found at paulettemeier.com

    • 41 min
    Fundamental Beliefs of Conservative Friends #17 Waiting Worship

    Fundamental Beliefs of Conservative Friends #17 Waiting Worship

    This podcast focuses on some individual reflections on waiting worship as practiced by Conservative Friends. We are reminded that the best source on waiting worship is Barclay’s Apology.  
              The English word “worship” is a combination of two words: “worth” and “ship”: giving back something to God in understanding of what He is worth. True worship recognizes Who He is, and gives respect and awe back to Him for it. It is not what Paul calls in the King James Version 17th century rendition “will worship” (Col 2:23), i.e., “Do what you want religious practice and worship". Friends' worship is drawn from John 4 where Jesus says that God is Spirit, and those who worship Him must worship Him in Spirit and Truth. In waiting worship, two traditional Quaker meanings are mentioned: 1.) We wait for the Lord, wait to feel His presence and 2.) We wait on the Lord, as a servant or waiter waits upon some one, to listen to him and do what he asks us to do; 
              As Quakers we believe we must experience a total true repentance of who we were, resulting in a complete transformation of the way we think and act, becoming a living sacrifice for the Lord. (Rom 12:1,2) A quotation from Francis Howgill underscores the total change early Quakers experienced and practiced, along with an understanding  of the biblical Greek words for slave (δοῦλος (doulos)) and servant (διάκονος (diakonos)): we are to exemplify those attributes as believers in Jesus.
              There is a brief discussion of two contemplative Catholic Quietists: Miguel de Molinos, and Madame Guyon. Molinos A Guide to True Peace presents many similarities to Quaker worship.  
              An (uncited) quote from John Wilbur’s letters is read describing the complete change of heart, mind and spirit of those who follow Christ. Quakers are a religion of the Spirit, like the first generations of Christianity.
              Four sentences (from Letter XVI) of the early Quaker Isaac Penington on the essentiality of depending on the [Holy] Spirit to interpret the words of the Holy Scripture are read.


    The roles of minister and elders among Conservative Friends, and how ministry and teaching are accomplished are briefly mentioned.   

    Resources

    An Apology for the True Christian Divinity by Robert Barclay.  See Worship  in the index.

    Francis Howgill quotation
    A Guide to True Peace (1815 edition) 

    Isaac Pennington. “Letter XVI” excerpt

    The Teaching of the Twelve Apostles to the Nations, Known as The Didache

    Credits:
     The words to the music are from Margaret Fell’s Letter to the King on Persecution in 1660.  The music was composed and sung by Paulette Meier.  Her work can be found at paulettemeier.com

    • 41 min
    Conservative Friends Bible Study of Mark #20 Mark Chapter 10 Verse 40- Chapter 11 Verse 01-26

    Conservative Friends Bible Study of Mark #20 Mark Chapter 10 Verse 40- Chapter 11 Verse 01-26

    Mark 10:40-45
    When Jesus refers to the Gentile rulers and the way they liked to lord it over the people, He was likely referring to the insensitivity and brutality of the Romans. Our responsibility as followers of Jesus is not to act like the Romans. 
    Mark 10:46-52
    The Aramaic prefix, "Bar-", meant “son of”. Thus, Bartimeus meant “son of Timeus.” In like manner, the Hebrew, use of Ben- also means, “son of”. Thus, Benjamin literally means, “Son of Jamin.”   
    In the Holy Scriptures, in some English translations, the term “master” can often mean “teacher”. The English term “master” comes from the Latin term, "magister” which also means “teacher.” 

    Erratum:  An incorrect assertion that "Son of David" was a way of saying "Fellow Jew" has been removed from the current version of this episode.
    Mark 11:1-11
    It appears arrangements had already been made for Jesus to borrow the donkey on which He would later ride. Horses were used by the Roman army and nobility, whereas donkeys tended to be owned mostly by the poorer, lower classes of people. 

    In Mark 10: 9, 10 the implication is that Jesus was bringing a religious kingdom, and not a political kingdom. 
    Mark 11:12-14
    Because the fig tree  did not have any buds, it would likely have been fruitless that year.  Figs can be a symbol for Israel. Thus, the lack of fig buds was a symbol of Israel’s unfruitfulness. 
    Mark 11:15-19
    The chief priests got a “cut” of the money exchanged in the Temple. 
    An interesting feature of Mark 11:15-19 is that it occurs toward the very end of Jesus’ ministry. But, in John (2:12-25) a very similar occurrence happens, but it is in the very beginning of Jesus’ ministry. It is likely placed early in John to show the need of having a clean temple. However, it appears later in Mark to likely show that Jesus’ turning over the tables of the money changers was seen by the priests and scribes as His performing a revolutionary and seditious act . . . thus, the “last straw”. 
    The term used in Holy Scripture to describe the two men crucified on either side of Jesus is often poorly translated as robbers, bandits or thieves, when it would be better translated as  “insurrectionists.” Ordinarily, robbers were not executed by crucifixion However, crucifixion was often used for those accused of insurrection against the Romans. 
    Mark 11:20-25
    Referring back to the now withered fig tree of Mark 11:12-14 shows how Jesus is letting the people know that if they have confidence in God, they can trust Him to work . . . if their desire is in alignment with God’s will. The withered fig tree is a symbol of Israel's lack of confidence in God to do His will. Therefore, they had abandoned Him as trustworthy and thus had become fruitless for Him.
    Mark 11:25 communicates a very similar concept to Matthew 6:9-12 (the portion commonly referred to as “The Lord’s Prayer”) except in Mark 11:25, the word is paraptōmata “sins”. In Matthew 6,  the word is apheilēmata “debts”: because we have sinned against God, we now have a moral obligation ("debt" in a moral sense) to him, as understood by Jews of that time.

    Host's notes:
    Bar- - indicates “son of” in Aramaic.
    Ben- – indicates “son of” in Hebrew.
    Hē pistis sou sesōken se - Your faith has healed you.  Your trust has saved you.
    Pōlos: Originally, a colt of a horse. However, later, it meant the colt of a donkey, a young donkey.
    Onos: donkey
    paraptōma: sin, wrongdoing
    Apheilēma: debt
    Credits:
     The words to our music are from George Fox’s 19th Epistle in 1652  (page 14 in  The Epistles of George Fox ) .  The music was composed and sung by Paulette Meier.  

    • 30 min

Customer Reviews

4.7 out of 5
3 Ratings

3 Ratings

Top Podcasts In Religion & Spirituality

Ascension Catholic Faith Formation
D-Group
Joel Osteen
Hank Smith & John Bytheway
Sadie Robertson
Blaze Podcast Network