Who was Jane Johnson, and why was she racing down Philadelphia streets in a coach with Lucretia Mott in September of 1855? And why were federal marshals trying to catch them?? And why did Johnson run through Mott’s house and out the back door? There’s two ways to find out the answers to these (and … Continue reading Lucretia Mott & The Wild Chase Scene
Maintaining religious liberty within the Religious Society of Friends has not always been easy. For instance, contrary to popular Quaker legend, work in the abolitionist movement was very unpopular among Friends, and especially repugnant to the entrenched power structure of recorded ministers and elder. They thought it was “creaturely,” needlessly dangerous — and many highly-placed Friends, while not own slaves, yet had extensive business interests connected to the slave economy. These were threatened by connections with abolition “agitation.
The result was what I have called “The Great Purge”; many Friends were forced out of the Society, and others resigned, to uphold their antislavery principles. Even some meetings were laid down by “executive action” for being tainted by the reforming virus.
Some Friends did not wait for the Overseers and elders to show up to apply this “discipline.”
Q. What Did Early Quakers Say About Their New Church?
They said many things. Here are only three of numerous available quotes:
George Fox:
“John did bear witness to the light of Christ; the great heavenly prophet hath enlightened every man who cometh into the world withal; that they may believe in it, become the children of the light, and so have the light.”
William Penn:
“The humble, meek, merciful, just, pious and devout souls are everywhere of one religion; and when death has taken off the mask, they will know one another, though the diverse liveries they wear here make them strangers.”
John Woolman:
“There is a principle which is pure, placed in the human mind, which in different places and ages has different names. It is, however, pure, and proceeds from God. It is deep and inward, confined to no forms of religion nor excluded from any, where the heart stands in perfect sincerity. In whomsoever this takes root and grows, of what nation soever, they become brethren in the best sense of the expression.”
Some Quaker FAQs – Part 6 [Links to the previous segments in this series are here. ] Last time we ended the segment with a question: Can You Sum Up Quakerism In Only Two Paragraphs? My answer was: Yes. We’ll get to that next time. And now it’s time.
One additional major loss from this cultural amnesia is that there are many great examples in previous Quaker generations, and even in our own, of creative witness and resistance in situations not so different from the one we face today. We have a very rich — and potentially useful– heritage to draw on. But overall we do very little with it, I’m afraid, and the liberal Quaker ethos, which is tilted toward “Progress” and puts its faith in the future, abets that.
Moreover, the loss of independent memory is one of the most insidious of the effects of our current cultural pathology. It is one of the key tools of oppression, to make alternative traditions and stories and ways of life disappear. For us in the U.S. today, this doesn’t usually require overt repression (although in situations like Occupy Wall Street, the authorities will make exceptions); usually though, alternatives just get drowned out amid the general noise and distraction.
And overall, I see much of liberal Quakerism playing right along. But what do we do when the “Progress” that’s been our group’s polestar turns against us, putting drones above and plunging our graduates into a a peonage of debt? When the future is more ominous than promising? Quakers have been in this situation before; but if we can’t or won’t remember what earlier Quakers did, we’re crippling ourselves in figuring out how to cope.