The Religious SocieChildren of Prophets or Children of Propheticide?

February 19, 2019

A stren­u­ous­ly and lengthi­ly argued dun­ci­a­tion of the fal­l­en­ness of mod­ern Friends, this piece is argued almost exclu­sive­ly from books. It’s inter­est­ing (and much of it is unde­ni­ably true) though the author seem unable to imag­ine thst there might be some sparks of authen­tic­i­ty and propheti­cism still burning.

The fol­low­ing post was writ­ten by Blake Everitt, a Friend the UK and mem­ber of the newly-formed Rev­o­lu­tion­ary Quak­ers. This essay explores the prophet­ic and apoc­a­lyp­tic nature of ear­ly Quak­erism, and sketch­es out how mid­dle class revi­sion­ism took over the Reli­gious Soci­ety of Friends. 

The Reli­gious Soci­ety of Friends: Chil­dren of Prophets or Chil­dren of Propheticide?

British Friends survey on diversity

December 18, 2018

From Britain Year­ly Meeting:

What ways are we already diverse? Where do our strengths and weak­ness­es lie in terms of inclu­sion? Both these ques­tions need to be answered if we are to under­stand the nature and make up of this old and impor­tant faith com­mu­ni­ty that has a his­to­ry of sig­nif­i­cant con­tri­bu­tions to British and inter­na­tion­al equality. 

This intro doc­u­ment leaves me lit­tle unsure what kinds of diver­si­ty they’re look­ing for. Demo­graph­ic? Spir­i­tu­al? Geo­graph­ic? The one quote sug­gests that some­one hopes the results might help advance their agen­da. Is this just a one-off Sur­vey­Mon­key or will there be more to it?

Patricia Dallmann’s observations of Matthew 17

September 18, 2018

A fishy story:

This isn’t your ordi­nary fish sto­ry, though it is incred­i­ble. Nev­er­the­less, there’s a les­son about real­i­ty being taught here, a les­son to be con­firmed by expe­ri­ence alone. For the expe­ri­ence goes well beyond that which we have learned is pos­si­ble in nature, just like the sto­ry itself. 

http://​www​.quak​erquak​er​.org/​x​n​/​d​e​t​a​i​l​/​2​3​6​0​6​8​5​:​B​l​o​g​P​o​s​t​:​1​6​1​406

Doug Gwyn on QuakerSpeak: What Does Quakerism Teach About Connecting to Nature?

September 6, 2018

A new video from Quak­er his­to­ri­an Gwyn:

Con­nect­ing with nature is about more than just exer­cise or tran­quil­i­ty. As Quak­er author Doug Gwyn shares, even in the 17th cen­tu­ry, Quak­ers were con­cerned about our dis­con­nec­tion with the nat­ur­al world and what it would mean for the future.

http://​quak​er​s​peak​.com/​w​h​a​t​-​d​o​e​s​-​q​u​a​k​e​r​i​s​m​-​t​e​a​c​h​-​a​b​o​u​t​-​c​o​n​n​e​c​t​i​n​g​-​t​o​-​n​a​t​u​re/

Introduction to “The Christian Universalism of George Fox”

June 2, 2018

Intro­duc­tion to “The Chris­t­ian Uni­ver­sal­ism of George Fox”

Since Benson’s time, denominational-mindedness has gained ground among Quak­ers, and a diver­si­ty of philoso­phies is now seen as valid not only for those out­side of the Soci­ety but for those with­in. A tight­en­ing con­for­mi­ty to the doc­trine of indi­vid­u­al­ism has accel­er­at­ed the pro­lif­er­a­tion of ide­olo­gies with­in the Soci­ety. Resist­ed by most is the obser­va­tion that human nature is intrin­sic and uni­ver­sal, the same in every time and place, and that Jesus Christ speaks to this uni­ver­sal condition.

https://​patradall​mann​.word​press​.com/​2​0​1​8​/​0​6​/​0​2​/​i​n​t​r​o​d​u​c​t​i​o​n​-​t​o​-​t​h​e​-​c​h​r​i​s​t​i​a​n​-​u​n​i​v​e​r​s​a​l​i​s​m​-​o​f​-​g​e​o​r​g​e​-​f​ox/

Photons Don’t Phail

May 10, 2018

A few weeks ago I wrote about a New Eng­land Friends meet­ing that was work­ing to share the elec­tric­i­ty gen­er­at­ed by its solar pan­els with its neigh­bors. In response, one of our long­time blog­ging Friends Doug Ben­nett, now of Maine’s Durham Meet­ing and for­mer­ly pres­i­dent of some col­lege some­where, wrote me about lyrics that its for­mer pas­tor Doug Gwyn (this guy) wrote. I love both of these Dougs so of course I’ll share the link with you all, includ­ing this first stan­za of “Pho­tons Don’t Fail Us Now”:

it would be fool­ish to vote on the nature of a photon
as Quak­ers we sim­ply approve
you can argue to the grave it’s a par­ti­cle or wave
we just want to let it hit our roof

“Pho­tons Don’t Fail Us Now,” Song Lyrics by Doug Gwyn

Cast out by the Quakers, Abington’s abolitionist dwarf finally has his day

April 19, 2018

A nice sto­ry on the belat­ed recog­ni­tion being giv­en abo­li­tion­ist stal­wart and polit­i­cal prankster Ben­jamin Lay up at Abing­ton Meet­ing in Penn­syl­va­nia (my first meeting!):

About 12 years ago, the Abing­ton meet­ing­house care­tak­er, Dave Wer­mel­ing, found an old sketch of Lay in a box. A short biog­ra­phy on worn brown paper was glued to back of the draw­ing. “I thought, ‘Who is this, and how can you not be talk­ing about him?’” Wer­mel­ing recalled.

I’ve long admired the sto­ry of Ben­jamin Lay. I’m not sure that the gen­er­al pub­lic read­ing these arti­cles is quite real­iz­ing that Quak­er dis­own­ment wasn’t a full shun­ning. As far as I know he con­tin­ued to be influ­en­tial with Quak­ers, for his pas­sion if not his strat­e­gy. Lay went far, far ahead of the Quak­ers of the time. His stunts were awe­some, but drench­ing year­ly meet­ing atten­ders with pig blood and pub­lish­ing books with­out per­mis­sion was going to get you unin­vit­ed from for­mal deci­sion mak­ing meetings.

I would very much hope that if any of us mod­erns were trans­port­ed back to that era, we would find the con­di­tions of human bondage so out­ra­geous that we would all go full Ben­jamin Lay: dis­rupt meet­ings, shat­ter norms, get dis­owned by our reli­gious bod­ies. If you read the his­to­ry of eighteen-century Quak­er activism in the Philadel­phia area you’ll see there were many tracts start­ing in the ear­li­est years of the Quak­er colonies. There were lots of Quak­ers who felt slav­ery was moral­ly wrong. But few felt the empow­er­ment to break from social con­ven­tions the way Lay did. But that’s kind of the nature of prophe­cy. I would be sus­pi­cious of any can­di­date for prophet that is liked by the admin­is­tra­tive bod­ies of their time. What kind of com­pla­cen­cy are we demon­strat­ing by our inac­tions today?

https://​www​.philly​.com/​p​h​i​l​l​y​/​n​e​w​s​/​q​u​a​k​e​r​s​-​b​e​n​j​a​m​i​n​-​l​a​y​-​d​w​a​r​f​-​a​b​o​l​i​t​i​o​n​i​s​t​-​s​l​a​v​e​r​y​-​a​b​i​n​g​t​o​n​-​f​r​i​e​n​d​s​-​m​e​e​t​i​n​g​-​2​0​1​8​0​4​1​9​.​h​t​m​l​?​m​o​b​i​=​t​rue

Profiting on empire

April 10, 2018

We think of slav­ery as issue that tore Friends apart as the con­sen­sus on its accept­abil­i­ty shift­ed in our reli­gious soci­ety. A review of a book shows that in the U.K., gun man­u­fac­tur­ing under­went this shift: Review: ‘Empire of Guns’ Chal­lenges the Role of War in Industrialization

On its face, the deci­sion by the Soci­ety of Friends to cen­sure a fla­grant arms mer­chant in its ranks may not seem sur­pris­ing. Paci­fist prin­ci­ples were cen­tral to Quak­er ide­ol­o­gy, as was oppo­si­tion to slav­ery. Guns fueled not just war but the slave trade. Yet Mr. Galton’s father, and his father before him — and indeed many oth­er Quak­ers who long dom­i­nat­ed Birmingham’s arms indus­try — had been unapolo­getic gun­mak­ers for 70 years with­out attract­ing rebuke. What had changed in the inter­im, in ways that are deeply inter­re­lat­ed, were soci­ety and the guns themselves.

Today the debate on guns in the U.S. is focused on assault weapons being used by indi­vid­u­als but the Gal­ton debate is more about the role of a Quaker-produced prod­uct in war. Britain of course was an empire, an empire held togeth­er by force of weapons. Some per­cent­age of the indus­tri­al rev­o­lu­tion in Britain was financed by war and its prod­ucts often were employed over­seas in the main­te­nance and exten­sion of the empire (I’m think­ing for exam­ple of trains).

When I first read John Wool­man I was struck by his call­ing slav­ery a prod­uct of war. I usu­al­ly think of it as a human rights and dig­ni­ty issue (and of course it was and Wool­man was par­tic­u­lar­ly sen­si­tive to the human dimen­sion) but it was also a type of high­ly orga­nized war­fare. See­ing the sys­temic nature of the trade as a whole let Friends bet­ter see the unac­cept­abil­i­ty of slav­ery — and impe­r­i­al weapons manufacturing.