Attention, liberal Quakers: Ashley Wilcox is coming for you.
Wilcox was the Distinguished Quaker Visitor for the Friends Center at Guilford College in NC this past week. There she delivered a sermon on April 4 titled, “Quakers and the Prophetic Tradition.” In it she forcefully declared that she was on a mission from God, one adopted from no less a figure than the great Hebrew prophet Jeremiah.
For the guiding text, she read,
“See [God says to the young, frightened Jeremiah], I have this day set thee over the nations and over the kingdoms, to root out, and to pull down, and to destroy, and to throw down, to build, and to plant.” (Jeremiah 1:10)
In the text, this statement of mission is figurative: It is not Jeremiah who is to do the uprooting, pulling down & destruction, but God, acting through the enemies of the sinful kingdom of Judah, namely the invading Babylonian armies. As Jeremiah prophesied, the Babylonian forces soon conquered Judah, pillaged Jerusalem, destroyed the Temple, killed many inhabitants and took others into a long exile. (Jeremiah himself, after being imprisoned and almost killed by the Judean authorities, ended his days as a refugee in Egypt.)
But Jeremiah was not the invader. Instead, like the other major Hebrew prophets, he was a kind of mail carrier, delivering God’s message to a generally resistant people:
“Behold, I [God] have put my words in thy mouth[Jeremiah]. . . Thou therefore gird up thy loins, and arise, and speak unto them all that I command thee (1: 10, 17) . . . .”
Speak those words, Jeremiah; God (and Babylon) will take care of the rest.
However, Wilcox in her Guilford sermon, did not pick up Jeremiah’s messenger role, but rather that of invading Babylon. She repeated the operative phrase (1:10), but with herself as subject: “I [God] have this day set thee [Wilcox] over the nations and over the kingdoms [mainly unprogrammed liberal Quakers] to uproot, to pull down, and to destroy” what she [and God] have determined to be wrong about them.Continue reading Ashley Wilcox to Liberal Quakers: “I’m coming to uproot, to pull down, and destroy”→
Two Specimens of Quaker Theology
In Transition, 1852
Excerpted from Voices From the Spirit World,
By Isaac Post, 1852
INTRODUCTORY NOTE: Isaac Post was a Friend, raised in Long Island, New York, who later settled in Rochester, New York with his family. There he was active in abolitionist and other reformist groups, which brought him into conflict with the more cautious & conservative elders of his Hicksite Friends meeting.
He and his wife Amy resigned from their meeting in the 1840s, and later were active with the Progressive Friends groups in the region. The Posts also were early supporters of the Spiritualist movement which swept through reformist and Progressive Friends circles.
Isaac soon became a “writing medium” himself, and in 1852 produced a book, a collection of “messages” from various “spirits.”
Included in Post’s book were “messages” from many prominent deceased Friends and public figures (e.g, voltaire & George Washington). These missives, which seem to this reader to be largely exercises in wish-fulfillment, articulate the basic impulses of Progressive Quaker theology, clothed in and justified by the words of notable Quaker & non-Quaker forebears. They also offer a capsule version of the Progressive conflict with the received, more orthodox theology.
Doug Bennett, a former president of Earlham College and a savvy Friend, provides one of the key clues.
While at Earlham he was a member of an Indiana meeting which went through the purge of 2011-12. Afterward, he reflected delicately on what had happened in a blog post from September 7, 2012:
“Schisms require some governance fiddle.
My earliest wondering about schisms was about how they could ever occur given Friends governance practices, our commitment to acting in unity through attending to our business in worship. If we have to act in unity, how can we divide?
I think the answer must be that somewhere, somehow in each schism there has been some forcing, some deviation from our best governance practices. We have divided by not finding unity – or declaring‘unity’ when there was none.”
Our reporting on these recent crackups persuades me that Bennett is basically right, and his insight here is a very important one. Still, I have some quibbles.
My first quibble is that his post falls short of the Friends aspiration to “plain speaking.” That is, “Fiddle”is a woefully insufficient word to describe much of what happened. “Cheating”is plainer, thus more accurate. Chicanery,duplicity and treachery are apt corollaries.
In some of these recent cases, particularly Indiana and Northwest yes, the fiddlers/cheaters got their way. In North Carolina, Western &Wilmington YMs, they faced pushback, and the “fiddles” didn’t work out as planned. In our culture today, it’s a pushback world.
So that’s another quibble with Bennett. Cheating, if identified and faced, can be stopped, or at least blunted; but besides calling a treacherous spade a corrupt shovel, a meaningful response requires courage. Speaking truth to power, carrying the cross, and all that. Or, in pietist argot, “spiritual combat.”
Western Yearly Meeting was graced with a Clerk who spoke and was “valiant for the truth” about the body, which was that there was nothing close to the demanded “unity” to banish Phil Gulley, notwithstanding the scheming of a vocal pastoral faction. Hence Western got through its ordeal, though in a wounded, reduced state. Wilmington likewise.
On the other hand, Northwest’s powers, operating in a culture of extreme secrecy that could teach the CIA some lessons, struck like nighttime lightning. In North Carolina, the oldest of the five, the conflict was particularly ugly, and the only way the cheaters could succeed was by treachery and ultimately an act of utter, shocking self-destruction.
A final caveat, not really a quibble, is that Bennett’s trenchant observation calls for, but hasn’t received, more attention.
What is to be done about leadership and factional cheating and malpractice? About weaponizing “Quaker process”?
From the jump such malpractice requires the intentional undermining of the discipline more familiarly known as “Quaker process.” Many Quakers, especially convinced Friends escaped from openly authoritarian churches, can become quite sentimental about this. But such sentimentality can easily facilitate victimization.
How do we identify and call out such maneuvers, not in histories composed long afterward, but as they unfold?
In conventional “Roberts Rules” proceedings, there are at least the beginning of such tools: motions to appeal from the ruling of the chair; motions to delay, etc. To be sure, such rules are also vulnerable; anyone watching the U.S. Congress can see that. But at the least, truth can usually be spoken, and find a place in the record. Friends do not seem to have much of a counterpart.
Another widespread weakness is what I call the Quaker Doormat Syndrome; others have named it the Curse of Quaker Niceness: a carefully-prepared faction makes strident demands; too many others then simply roll over and let themselves be trampled. This is part introversion wanting peace and quiet–Quaker Process seen as a warm fuzzy security blanket; part a conflict avoidance reflex by those who have faced abuse or major trauma; and part plain old fear, even panic.
We don’t have a settled prescription for dealing with this disorder. But I contend that to start with, Friends need to follow Doug Bennett’s example, speak its name and begin to face up to it. Serious grappling, intellectual, historical, and spiritual, is called for.
So thanks again to Doug Bennett for surfacing this malady. Although it’s been rampant in The Separation Generation, it is nothing new, in Friends or Christian history.
And it’s not always successful. We can push back. And the first push is not to ignore it or accept it passively.
The journal Quaker Theology was started to promote & participate in informed theological discussion & engagement. The need for such engagement was made clear, at least to this editor, by what turned out to be a major, but unexpected themes of the two decades of publication, the rise of what is called in the 20th Anniversary issue,The Separation Generation.In this period, five U.S. yearly meetings have split; one of them disappeared entirely, after 320 years.
It’s not easy – in fact, impossible – to pick a starting date for this schismatic wave in American Quakerism. My personal preference is July 1977, when the first major interbranch conference in decades nearly blew apart in Wichita, Kansas, over the surfacing and demand for recognition by gay men.
That was surely a dramatic moment. Others might home in on the “Realignment” struggle of 1990-1991, with its undercurrents of panic over feminist Wicca and (nonexistent) Satanism. The goal of “Realignment” (not yet realized, but which some still hope for) was the ripping apart of the umbrella group, Friends United Meeting (FUM), which once straddled these lines. [Both these incidents are described in my book, Without Apology (1995)].
Much of what we’ve published in the journal Quaker Theology has been about people, mostly Quakers, past and present. This may be unusual in theological journals, but Quakerism is very much a lived religion, embodied in people, their witness, and their thought.
[The first 32 issues of Quaker Theology are all online here [www.quakertheology.org], available to all in searchable form. The 20th Anniversaryissue, #33, is now ready at Amazon (https://tinyurl.com/y26gmlbj ), and will be on the web soon. ]
Theology is about more than persons, though; it also deals with ideas. And while theological notions are often arcane and tedious, some can be startling, even shocking. At least several times in this effort they have shocked this editor. Many of these shocks came from reading and reviewing books. (It does help if a theologian is something of a book nerd.)
For instance, the most acute critique of the reigning ideology of permanent war that has possessed America’s rulers since at least 2001came to my desk not from a liberal or left-winger, but from their polar opposite, a strict evangelical-fundamentalist and libertarian named Laurence M. Vance.
Twenty years and 32 issues ago, the Editors of a new, independent journal called Quaker Theology asked “What is theology, and why should Friends be interested in it?”
Good questions. Our answers in the first 32 issues are all online here, freely available in searchable form. The 20th anniversary issue, #33, is now ready at Amazon, and will be on the web soon.One such answer about theology I offered to many Quaker groups, mostly quite liberal, when talking about peace work. I spoke of the “military industrial complex” and the ongoing drive for world hegemony it supported.
That was hardly news. But Friends often asked (rightly) why it was like that, why the USA needed so many wars?
For ten summers, 1984-1994, I led workshops on “The Basics of Bible Study” for the Friends General Conference Gatherings. They were lively and well-attended, highly rated on evaluations.
Putting my thoughts together for it, I produced a handbook. The title was “A Respondent Spark,”which was taken from a quote from Robert Barclay’s early Quaker theological treatise, “The Apology for the True Christian Divinity”:
“In the Scriptures God has deemed it proper to give us a looking glass in which we can see the conditions and experiences of ancient believers. There we find that our experience is analogous to theirs….
This is the great work of the Scriptures, and their usefulness to us. They find a respondent spark in us, and in that way we discern the stamp of God’s ways and his Spirit upon them. We know this from inward acquaintance we have with the same Spirit and his work in our hearts….
Nevertheless, because they are only a declaration of the fountain and not the fountain itself, therefore they are not to be esteemed the principal ground of all truth and knowledge, nor yet the adequate, primary rule of faith and manners. Yet…they are and may be esteemed a secondary rule…for… according to the Scriptures the Spirit is the first and principal Leader.” [Emphasis added
I’ve had some requests to see this handbook, and have resurrected it from my hard drive as a PDF. It is located here, and can be freely downloaded.
I’m conscious of its limitations: I’m not a trained Bible scholar; and the text is several laps behind recent biblical scholarship. Even so, there are some ideas in it which may be of continuing relevance.
Certainly the sections in it introducing the work of literalist biblical interpretations, and some of the nefarious ways these ideas were then being put to work in our society and politics are not obsolete. Some of the names are different, but the key issues are much the same.
For that matter, some of the names are much the same too: I wrote about Jerry Falwell’s so-called “Moral Majority” and its [mis]use of the Bible. There’s still a Jerry Falwell at work today, but his view of the Bible as a political battering ram is not much different from that of his late father. And then there’s Franklin Graham; lord help us.
Still the book was not and is not about politics, except incidentally and when it’s unavoidable. (Alas, there was too much of that unavoidable stuff going around these days; and in these days too; sorry.).The book’s main goal was to answer a query:
Is This the Book For You?
This brief handbook is for certain kinds of people:
First, people who don’t know much about the bible, but think they would like to.
Second, it is for people who are independent-minded, and prefer to form their own judgments rather than simply accept the pronouncements of a traditional authority, no matter how venerable.
Third, it is for those who have a high tolerance for ambiguity because, as we shall see, one thing the Bible doesn’t offer is easy, automatic, simple answers.
This book is also for people who want a practical approach. There is, of course, much more to this subject than could possibly fit into these few pages; but it is my hope that when you have finished it, and become familiar with the tools it describes, you will be able to pick up the Bible, begin to make sense of what you read, know where to get more information about it, and not be afraid of following your leadings about its meaning wherever they may lead.
Beyond the personal benefits it offers, the ability to find your way around in the Bible is of particular value these days, when groups who claim to have the exclusive, true understanding of Scripture are running around attempting to impose their understanding on everyone else, or else.
I happen to think that these groups are mostly wrong, especially about what the Bible means. But I don’t think their efforts can be effectively blunted except by people prepared to meet them on their own ground, that is on the basis of knowing something about what the Bible says and how to figure out what the text means.
So if you’re wondering about Bible study, give it a whirl. Did I mention that it’s a FREE download? No registering, no information sought, no facial recognition, and I won’t sell your data. (Some web prowlers might come and snatch it; but can’t help that.)
If you’re interested, check it out, and I welcome feedback.
Except for how it turned out, I hate almost everything about this report:
A mass school shooting was foiled on Thursday, December 13; that’s the good part.
But the first thing I hate about it is not in the news, but in myself: when I began checking the evening headlines yesterday, a thought came:
Isn’t it about time for another big mass shooting? How long has it been—? Let’s see . . . the Pittsburgh synagogue, hmm. Oh yeah, late October: 11 dead, six wounded. . . . Seven weeks ago; right? So . . . another one is about due . . .”
Yes, I thought that, unbidden, and I hate that I thought it. A premonition? I don’t think so. It’s just that after these past few years, it does feel like there’s some sort of gruesome rhythm to such events.
The new ABnormal.
Then I glanced at the BBC News feed, and there it was:
As a journalist, I mostly have the “Quaker beat” to myself: Friends are a tiny sect, known mostly for being “quaint,” the inventors of oatmeal, riders in buggies, and extinct. (Never mind that the last three are not true; they’re still what we’re “known” for, by many in what the elders used to call “the world,” when such folk bother to think about us at all.) So when I report on Quaker stuff, it’s rare that I have to compete with “normal” reporters.
But sometimes I get scooped; and that happened again today, and in no less an outlet than the New York Times. (But hey, if you’re gonna get scooped, it might as well be by the best.)
And why would the Times bother with us? If you don’t already know, think for a minute: The Times’ base constituency is the affluent (and up) of the nation’s largest city. And what artifacts of Quakerism are such moneyed folk most likely to bump into? (Hint: nothing to do with oatmeal.) Continue reading Another “Quaker” School Makes Waves→
Human & Animal Hunting
From Bartram’s Travels, by William Bartram, 1791:
I AM sensible that the general opinion of philosophers, has distinguished the moral system of the brute creature from that of mankind, by an epithet whichimplies a mere mechanical impulse, which leads and impels them to necessary action without any premeditated design or contrivance, this we term instinct which faculty we suppose to be inferior to reason in man.