This is the first of a three-part post on whether or not Quakers can be “Publishers of Truth” today. In this series I want to talk about how I think early Quakers understood what it meant to be “publishers of truth” in earlier years (Part 1), just a couple challenges we face when it comes to a conversation about “truth” as Friends in 2017 (Part 2), and what it might look like for us to have a new the nursery of truth and be “Publishers of the pert near true” today (Part 3).*
The following two parts will be posted in the coming week. Therefore, the links are currently “dead.”
Some of you are already familiar with the idea behind the historical “Nursery of Truth” (and here is a link to a more contemporary version). The idea comes from early Quaker history. As Friends were traveling from Britain to the colonies they often stopped off in Barbados where there was a large amount of Quakers at the time. According to Elbert Russell, it was shortly after 1656 that Barbados became a “major distributing point for most Friends.” As early as 1657 Friends there received a letter from George Fox about his concern for the enslavement of people by those living there.
It became a kind of gateway into the colonies for many traveling Quaker ministers. As missionaries, early friends knew the importances of training and preparation in the truth before heading to America to spread Good News and establish more Quaker meetings. By 1661 George Rofe calls it “the nursery of Truth” (Russell 1979: 39). The nursery of truth was a spiritual nursery where Quaker missionaries and ministers went to grow, be nurtured and pruned. Continue reading The Original Nursery of Truth – Part 1
As with many, I have been wrestling to understand where the various new groups forming within Quakerism fit – as with the New Association of Friends in Indiana and the new groups discerning their way forward in North Carolina and the Pacific Northwest. Will they just be replicas of the institutions that kicked them out, or is there space for something truly new to emerge?
In the very broad base of Quaker categories what we have today in the United States are two main theological trends: secular liberalism and conservative Evangelicalism. On the one side, there is a group that now seems to be largely influenced by the secular left. These yearly meetings and meetings may be “spiritual but not religious,” think of themselves as secular or even anti-religious, while still being interested in the “values” of Quakerism or some of its specific practices, like communal silence and consensus building. Not everyone within these groups identifies this way but the larger trend seems to suggest that there is far more emphasis on this “secular liberalism” than the socially aware Christianity that one can find within these groups as well. Continue reading A Radical, Liberation Christian Quakerism
Last week we had the privilege of hosting Peggy Senger Morrison (more on her coming) and Peterson Toscano, a comedian, biblical scholar, performer and LGBTQ advocate, at Guilford College this past week. Peterson became a Quaker after spending 17 years “conversion therapy trying to de-gay himself.” When he tells the story he often ends with talking about how wonderous a failure all of that was and how surviving all of that as a gay man has changed his life and ministry forever.
Because of his Evangelical background, Peterson knows his bible very well. And even though he experienced a lot of pain through the ex-gay movement and how the Bible was used against him, he has retained a love for Scripture. It is this love for Scripture that felt important to draw your attention to today. Peterson’s work around the Bible is inspiring, intellectually rigourous, and creative.
On Friday, I invited Peterson to come speak to my contextual theology class about gender roles in the Bible. Not only did he engage the students through very active “bibliodrama” as he calls it, having the class act out parts of the Bible to help them “get into the story,” but he talked positively about different people in the Bible who transcended or transgressed gender norms in their time and context. His main focus for our class was on the Ethiopian Eunuch of Acts 8, a story about a person who transcended both gender and class norms and who is a central character in the life of the early Church. It was clear to me that Peterson’s approach of reenactmenting Scripture and reading it off-center is what T. Vail Palmer, Jr. calls, an “Empathetic” reading of the Bible, two tactics that really open up possibilities for experiencing the story in new and really powerful ways.
We may picture God as weaving a pattern with the lives of men and women. We can glimpse but small fragments of the whole design; in moments of inspiration we can see more clearly, while the saints see most of all. Through it there runs a Quaker strand. It may be only a single thread but it is not insignificant, for without it the pattern would be marred. Yet that thread of itself does not make the whole design. The Society of Friends is but a part of the Christian church, and the measure of truth which it possesses may only rightly be considered in relation to the whole. The work of the Church in the world today is surely not something to be carried out in miniature by each part, but it is a mighty whole to which each should contribute according to its special gifts and strengths.
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.