C. Wess Daniels is at Guilford College serving as the Director of Friends Center and Quaker Studies. He is a Quaker theologian, author, speaker and minister.
...is the William R. Rogers Director of Friends Center and Quaker Studies at Guilford College in Greensboro, NC., PhD in Intercultural Studies from Fuller Theological Seminary, served as a "released minister" at Camas Friends Church, and father of three. He enjoys sketchnoting, sharing conversation over coffee with a friend, listening to vinyl and writing creative nonfiction.
Over the next little while, I want to reflect in short statements about what is often called, Quaker Values or testimonies. I prefer the singular “testimony,” but that is for another day. For today, here is a brief though on integrity.
The practice of Integrity is about both self-awareness and wholeness. It is born out of a community of practice committed to living integrated lives. Practices and language develop out of that commitment that gives tools for understanding the self, my relationship to God and other people, the natural world, and material objects. A practice of integrity provides a kind of self-reflective mirror upon which I am invited to look at myself and my community and reflect upon whether my “Yes is yes,” and my “No is no.” A practice of Integrity requires me to participate in honest assessment of all areas of life consistent with our practice of worship and understanding of what God calls us to. This consistency is about having the inside and outside line up. I do not believe that we should use integrity as a claim upon another human being if I am not in constant practice of investigating my own life under the same searching light. To do otherwise would itself lack integrity. Integrity is about truthfulness. It is something we constantly strive for and yet never fully arrive at. Thus, I believe that to strive for wholeness is to be vulnerable; there is a confessional quality to integrity. I claim my own integrity with great trepidation as I recognize that there is often a gap between my reality and that which I strive for but if I undertake it within a caring community, I can trust that together we shall be under this work of love together.
Awhile back I was studying at a well-stocked Quaker library, doing some writing for my dissertation. As I looked through the shelves I began to notice something, the overwhelming majority of the books I could find were books about the history of Quakerism, biographies of Quakers long past, journals, and pamphlets of Quaker ancestors, genealogies, and spirituality books written largely by people dead and gone. I stood in the aisle between bookshelves and wondered, “Is Quakerism already dead?” Why is there such an emphasis on the past and so little theology being written in dialogue with the questions and challenges of today?
One approach to recapturing “truth” within faith traditions is what we could call the “golden age” approach. I have witnessed this within my own tradition, but I know it happens elsewhere. The idea is that the truth embedded within one’s tradition was the most-pure at the very beginning of that tradition’s history. Every subsequent change or adaptation that following generations make pale in comparison. They are at best a simulacrum of the original vision. One way this is evident is all of the writings and conferences based around topics such as: “the original vision of ________” or “the future of the ________ church.” While I certainly see a need for these kinds of conversations, I think they betray a sense of failure embedded within how we view ourselves in relationship to our tradition: we have already lost the original vision, we are currently not taking into account thinking about the future, etc. Continue reading Truth And The Golden Age
I am busting at the seams wanting to share this message from Mike Huber, the pastor of West Hills Friends in Portland, Oregon, who preached a really important and timely message on Quaker conflict with authority and love. I am a regular listener of their Sunday morning podcast (iTunes), but this has to be one of the most powerful messages I have heard on this topic. It’s worth listening to multiple times as I have done myself.
Here are some key excerpts that I have transcribed myself from the audio, please forgive any errors in that process.
Quakers Challenging Outward Authority
This is what it feels like being a Quaker to us when we get to use our inward authority to challenge some outward authority. We love it! We want to challenge the outward authority of earthly powers…you know who I am talking about. We feel like Quakers when we confront polluters, corporate criminals, and bullies of every kind. We want to take them down. Not using violence but using the power of our inward authority, we want to confront them and we want to shatter their sense of complacency in their own authority by revealing on a deeper authority that undermines the very things that they are saying. We love this as Quakers. This is the script we want to follow.
And it is a pretty good script. We’ve done some pretty good things with it.
But the danger is because we love this script so much we can decide to use it on one another.
I was asked to speak at Quakers United in Publications earlier this month at the beautiful Penn Center on St. Helena’s Island in South Carolina. It was a lovely road-trip south and a nice time seeing friendly faces. I was glad for the opportunity to spend some time thinking and writing on the question they posed:
Are Quakers Still Publishers of Truth?
I took the challenge because I have been thinking about this subject since Peggy Morrison, Kathy Hyzy and I put on a weekend retreat we called “The Nursery of Truth” a few years back.
Initially, the question brought up more questions:
What is an obligation to publish truth when others are disinterested or don’t care?
What does it mean to publish truth when we do not lay claim to another’s theological tradition or practice?
And of course, what does it mean to speak of truth? How is it anchored in a community of practice? How is truth experienced? What does it look like? Who gets to decide what truth is?
How does truth get understood in today’s political and cultural climate where we easily turn a blind-eye to “alternative facts,” and outright lies from leaders in every arena?
Are there ways in which we might apprentice people within our faith tradition(s) to the truth? Are there ways in which we can learn from the past in rebuilding some kind of “nursery of truth?”
Finally – What role does our understanding of truthplay in the ongoing disagreements and fracturing of our faith communities?
I am certainly a sucker for productivity blogs, podcasts, and books. I’m sure it feeds into all kinds of aspects of my identity and anxieties, not to mention being a 3 on the Enneagram. While I think that it can be good to set goals and be organized enough to get the key things done you are responsible for, I see the underside of this tendency as well, which can be very much about feeling inadequate, like a failure or that you never measure up. When a life is shaped primarily by what it can produce, then it is bound to get caught in a cycle of scarcity. Inasmuch as productivity is primarily about achieving something outside myself, something I don’t yet have, then getting the carrot at the end of the stick will never be enough.
Instead, how can I begin with my identity, my true self and I am in God outside of how I am shaped by capitalist desires. Thus, I have wondered if, in late capitalism, where it seems like everything is built around personal brands, entrepreneurship, and an achievement mentality, there is any alternative way of thinking about productivity as the highest goal?
Back in February, I had the opportunity to travel back to Portland / Camas to speak at Chris Hall’s “Way of the Spirit” spiritual apprentice retreat program. I go to talk about the Bible, talk about discernment, Quakers and be in conversation with retreat goers. Some of the kinds of things I like to do.
While I was there I was reminded of my little discernment flowchart I created last June for my care committee (it’s like a personal support group for people under a particular ministry or calling). The flowchart is a pretty simple, yet fun activity of reflection one can do alone or in a group. So I thought it’d be worth sharing with others, in hopes that you find it useful as well.
The whole world is crazy…The only reason we’re not locked up in an institution is that there are so many of us. So we’re crazy. We’re living on crazy ideas about love, about relationships, about happiness, about joy, about everything. We’re crazy to the point, I’ve come to believe, that if everybody agrees on something, you can be sure it’s wrong. Every new idea, every great idea, when it first began was in a minority of one. hat man called Jesus Christ — minority of one. Everybody was saying something different from what he was saying. The Buddha — minority of one. Everybody was saying something different from what he was saying. I think it was Bertrand Russell who said, “Every great idea starts out as blasphemy.” That’s well and accurately put.