Category Archives: Hard-Core Quaker

“Shattering” Quakerism In the Northwest – Continued

CEF: If eight meetings appealed the WHF expulsion, plus 230 individual Friends more who signed an unofficial appeal letter, what does this suggest about the state of thought and debate in NWYM on matters of sexuality generally, and LGBT inclusion in particular?

ANGELL: If you had asked this question two to five years ago, the answer would have to have been that the overwhelming majority of NWYM members opposed full inclusion of LGBT persons in their community, so the protests of individual Friends and individual meetings to the contrary would have availed little.

But you didn’t ask the question back then, at least to me; you’re asking it now. And the situation seems incredibly fluid. That eight meetings appealed the WHF expulsion, and 230 individual Friends also signed a letter of protest, suggests a growing groundswell of support for LGBT Friends within NWYM. I would predict that the groundswell will not be arrested soon.

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A Hidden Piece of (Quaker) Women’s History: Leadership in The Ku Klux Klan

Historian Leonard Moore’s analysis of the 1920s KKK membership list for Wayne County, Indiana — home of the city of Richmond, numerous Quakers, and the Quaker Earlham College — offers a startling (to modern Friends) disclosure:

The religious affiliations . . . also closely approximated the city’s Protestant spectrum . . . . The large, traditionally evangelical de­nominations (Methodist, Baptist, Disciples of Christ, and Presbyte­rian) were strongly represented, but so too were the equally con­sequential German (Lutheran and United Brethren) and Quaker churches.

That is, Indiana Quakers were just as likely to join the 1920s Indiana Klan as any other churches; and many did.

And Daisy Douglass Barr was their star. She served as pastor in at least two prominent Friends churches, and preached in many more, over many years.
Daisy Douglass Barr in a 1922 newsclip (her maiden name was spelled Douglass, not Douglas, as here.)
She also used her notoriety and her Klan office to make money. The profit came mainly from selling Klan women’s robes and other paraphernalia. When the Indiana Klan could boast several hundred thousand members, and draw tens of thousands to its (white) family-friendly mass rallies, the paraphernalia business was good; nay, it was a goldmine.

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LGBTs & Western Evangelical Quakers: A Reflection

CEF: I was really struck by what has been called the faculty gag rule at George Fox University. It also sounds as if there’s double-talk (or for the Orwellian-minded, Doublespeak) about it — administration officials say there is NOT a gag rule, but faculty members say there is — or at least they say that in private, not for attribution (as people would do if there really was a gag rule intact, regardless of what was “said” about it). What’s your sense? And is this kind of censorship spreading on college campuses generally, or is GFU something “special”?

ANGELL: The president of GFU, Robin Baker, who I quote in the article, says there is no “gag rule.” He says academic freedom is guaranteed for GFU professors. On some issues that are controversial in some evangelical Christian circles, e.g., climate change, it is clear to me that GFU employees are free to speak their minds. See, for example, this interesting work by George Fox Evangelical Seminary [GFES} professors: Daniel Brunner, Jennifer L. Butler, and A. J. Swoboda, Introducing Evangelical Ecotheology, intro. by Bill McKibben (Baker Publishing Group, 2014).

It is also clear to me, however, that academic freedom at GFU does not extend to discussion of matters concerning human sexuality. And that it cannot, as long as the current lifestyle standards of the University are in place (and, as I state in my article, there are no plans to change or even to reconsider them at this point).

This is an increasing problem for GFU professors and staff; in this most unchurched of states (Oregon) where same-sex marriage is legal and increasingly mainstream, GFES and GFU professors are in danger of finding their relevance circumscribed because of an inability to candidly express their views on matters of human sexuality. This specific issue is most severe at the so-called Christian colleges, although faculty at other seminaries and universities could do much more to engage matters of human sexuality in a constructive manner, especially in print.

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Norman Morrison: November 2, 1965

50 years ago, November 2, 1965, Norman Morrison, a Quaker from Baltimore, drove to the Pentagon, and walked across its broad lawns to a spot very near the office of Defense Secretary Robert McNamara. McNamara was busy making decisions about the burgeoning U.S. war in Vietnam, a war that Morrison despised.

In one arm Morrison carried his daughter, Emily, age 11 months; in the other, a wine jug.
He opened the jug, poured the contents over himself, and lit a match.

The jug was full of kerosene. The flames shot into the air. Norman Morrison quickly burned to death. Emily was unharmed.

Why did he do it?

The next day a letter arrived addressed to his wife.

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How About This Time We NOT Be “Transformed.” For A Change.

besides being corrupted, the term is also becoming hopelessly vulgarized. When I checked “spiritual transformation” on Amazon, there were twenty screen pages devoted to it, running the gamut from Anglicanism to Zen. And not all the transformational items were books: talismans and jewelry I expected; but the transformational bath salts and roll-on deodorant were new. And how far is it from transformation oil (a bargain at $125 an ounce, with free shipping) to good old-fashioned snake oil?

Yet there’s no end: Just as I was writing this piece, a fundraising email from a venerable Quaker-founded body landed in my in-box. And sure enough, it wanted my donation to

help “young people” in Ferguson “transform educational and law enforcement systems”;
to aid unnamed others whose goal is “transforming the ways those in power relate to the communities they serve”; and
most transparent of all, to help the group in “securing the funding for our transformative programs.”
That’s three times in just over 300 words; and with only the merest hints what the first two instances mean “on the ground”; typical.

But when I ask of weighty Friends, how do I tell which “transforming” Quaker do-good program is more truly and urgently “transformative” than the other Quaker-Sponsored “transformational” efforts – the answer is evidently that those repeating the term don’t seem to care.

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