May 24 was (Authentic) Religious Liberty Day (at least it was here), but the Administration has some strange ideas about how to mark it. Like: turn it upside down & inside out.
That day it releaseda proposed federal rule that would deny transgender persons many of the medical benefits and legal protections they gained in the Obama years. The proposal is one more chapter in the continuing drive to roll back just about everything the previous administration achieved or initiated. (Full text of the proposed rule is here.)
[NOTE: G.M. Trevelyan was perhaps the most famous British historian in the first part of the 20th century. He was celebrated for his style, and was not reluctant to include his own opinions and values visibly and wittily in his narratives. By family and personal preference, he was a British Whig and then Liberal. Wikipedia notes, that
“Whigs and Liberals believed the common people had a more positive effect on history than did royalty and that democratic government would bring about steady social progress. . . .Trevelyan’s history is engaged and partisan. Of his famous Garibaldi trilogy, “reeking with bias”, he remarked in his essay “Bias in History”–“Without bias, I should never have written them at all. For I was moved to write them by a poetical sympathy with the passions of the Italian patriots of the period, which I retrospectively shared.”
This outlook shines through his short essay, “John Woolman, the Quaker,” published in 1913. I started to collect the most sparkling excerpts; but no. It is short enough to take in expeditiously, yet substantive enough to chew on long afterward. It follows, in full.]
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.
In the Northwest, the new Sierra-Cascades Yearly Meeting of Friends (SCYMF) is deep into its first round of recording ministers.
Five Friends have asked to be recorded. Their names & descriptions are being republished in the YM’s weekly news bulletin, for a60-day period of“Public Comment” on their candidacies, to be followed by further discernment.
I won’t speak here of any of these individuals; I’m not really familiar with them, and this post is about policy, not personalities.
As for the policy, I wish SCYMF was considering in depth not only whether some individuals ought to be recorded as ministers, but first the wisdom of having such a category in their yearly meeting at all.
Sierra Cascades began taking shape in early 2017, after several meetings in Northwest YM were deemed “liberal” (or insufficiently evangelical), particularly on LGBT and related issues, and were abruptly booted out. (Steve Angell and I reported on the buildup to these expulsions in Quaker Theology –Issues #24, #27, #28, #30-31 & #33.)
For several months, participants in the group of banished meetings informally referred to it as “Our New Thing,”and there was an air of discovery and reinvention to the messages from its initial proceedings. Yet as it prepares for its second annual session, some familiar outlines have appeared.
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?