Some years ago, a Friend who was much taken with what she believed was Quakerism’s essential, and defining character as a kind of mysticism, approached me. Knowing of my admiration for Lucretia mott, she asked if she should add Lucretia to her list of the great Quaker mystics.
Nope. Quite the contrary, I told her. In truth, Lucretia would in fact all-but head the list of the great anti-mystics of Quaker history. And as Lucretia’s motto was, “Truth for Authority, not Authority for Truth,” it would be untruthful say otherwise.
Here’s an important Quaker writer’s birthday: Jan de Hartog, 1914-2002. Born April 22 in Holland, he became famous there as a popular novelist, dealing with the impact of World War Two on the Dutch, especially its sailors. He later emigrated to the U.S., and settled in Houston, Texas, joining Live Oak Meeting there.
De Hartog also wrote several novels about Quakers. The best-known is The Peaceable Kingdom, published in 1971. The first half of this sprawling work is set in and around Swarthmoor Hall and Lancashire, and stars none other than George Fox and Margaret Fell.
The Separation Generation, by Chuck Fager
A detailed summary of the five schisms that have rocked American Quakerdom in this century (so far), with an early assessment of their significance.
Imminence, Rootedness, and Realism: Eschapocalyptic
Action (or not) in the Age of Trump, by r. scot miller.
An effort to construct the elements of a 21st century Quaker theology, turning to such largely untapped sources as Malcom X, Dr. Martin Luther King Jr., and Reinhold Niebuhr.
A sermonDeliveredby Lucretia Mott, at Yardleyville.
Bucks Co., Pa., Sept. 26, 1858, by Lucretia Mott
A contrasting Quaker theological vision, advanced by one of the most influential (but unheralded) American theological voices the Society has produced. Presented 160 years ago, this vision is still keenly relevant, hotly disputed, and its author still largely unrecognized as the theological giant she was.
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.
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)].
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?
(NOTE: Friend William Bartram, traveling by canoe alone, somewhere in Florida, circa 1773. Considering the dangers he faced here, I ponder on the fact that this was still what he most wanted to do, what he felt was his leading. (A relatively long read, 4400 words. I have divided some of his long sentences & longer paragraphs, for modern readers. The spelling is original.)
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.
Bartram & The Seminole King From Bartram’s Travels, published 1791 Alachua Indians
AFTER crossing over this point or branch of the marshes, we entered a noble forest, the land level, and the soil fertile, being a loose, dark brown, coarse sandy loam, on a clay or marley foundation; the forests were Orange groves, overtoped by grand Magnolias, Palms, Live Oaks . . . with various kinds of shrubs and herbacious plants . . . .
We were chearfully received in this hospitable shade, by various tribes of birds,