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| George Fox as John the Baptist, a Voice Crying in the Wilderness |
““George Fox and Prophetic Awakening”
Santa Barbara
Annual Retreat Sept2026
By Anthony Manousos
Laquaker.blogspot.com interfaithquaker@aol.com
- “George Fox and Prophetic Awakenings”
- Interactive Reflections on Fox’s
Journal,
- Calls to Action and Ways You Can Make a
Difference
- Concerned
about the midterms? Some actions you can take,
- “We the People Have No Kings: What
Friends Can Do to Preserve Democracy” (Friends Journal article)
- How Can We Nurture the Prophetic Spirit
in Ourselves and Others?
“Our strength as a Religious Society comes from our connection with
the Spirit, its presence and guidance….Why have Quakers been in the forefront
of social movements? Early Friends developed practices that helped guide us to
incrementally understand the Spirit’s intentions. These practices help us, both
individually and corporately, to notice the unfolding revelations of the
Spirit. Individually, we become conscious of concerns and leadings. Corporately
we seek the guidance of Spirit and as we surrender to it, we come to unity on a
way forward.”—Diego Navarro, presiding clerk of Pacific
Yearly Meeting.
The theme for PYM’s annual gathering
in 2017 was “Awakening to the Presence.” I don’t know about you, but I often
prefer to lie in bed and sleep. Awakening can be a pain. Most of us are annoyed
when the alarm goes off and we’re forced to leave our dream world and our
comfortable bed and face reality. That’s why many of us have an alarm clock,
preferably one with a pleasant sound, like a harp. In the moral and spiritual
world, prophets are our alarm clocks. Their job is to help wake us up to the
Presence of God when we’d prefer to sleep in. And that’s one reason they aren’t
popular.
George Fox described the role of a
prophet in this passage from his Journal.
“The Lord had said unto me that if but one man or woman were raised by His
[God’s] power to stand and live in the same Spirit that the prophets and
apostles were in who gave forth the Scriptures, that man or woman should shake
all the country in their profession for ten
miles round.” Journal, Chapter V.
When it came to waking and shaking
people up, Fox was more like a fire truck siren than an alarm clock!
A couple of things worth noting
about this passage. First, Fox is audacious enough to claim that God speaks
directly through him. As I will explain later in more detail, this assertion makes
it clear that Fox saw himself as a prophet. Prophets speak God’s message to God’s
people and to leaders. (For those who want to know more about Fox and Biblical
prophets, I recommend Bill Durland’s article “Was George Fox a Prophet?” which
is available online.)
Second, Fox believes that men and women can be
prophets and apostles if they live in the same Spirit that inspired the early
church. This radical egalitarianism is the fulfillment of a prophecy by Joel
that early Christians took to heart:
“I
will pour out my Spirit
on every kind of people:
Your sons will prophesy,
also your daughters.
Your old men will dream,
your young men will see visions.
I’ll even pour out my Spirit on the servants [literally, slaves, those of the
lowest status],
men and women both.” (The Message)
Early
Christians felt that this prophecy “came to pass” in their Spirit-led community
(Act 2: 17). During meetings for worship, early Christians “prophesied,” women
as well as men. This is a point that Margaret
Fell, the wife of George Fox and co-founder of Quakerism, emphasized in her
radical pamphlet, “Women Speaking Justified and Allowed by Scripture.” Among
other things, she points out that “Philip the Evangelist…. had four
Daughters which were Virgins, that did prophesie’ ( Acts 21: 8-9).
Fell’s pamphlet explores biblical examples of women’s empowerment and is a
classic work of feminist theology.
Finally, Fox
makes it clear that anyone who truly lives in the spirit of early Christians
will shake people up. That, to me, is the heart of Fox’s message and of his
life. And I’d like us to explore what this means for us today.
We’re living in a time of crisis not
unlike the period in which George Fox lived. We are seeing an effort to destroy
a century of reforms that began with the Progressive Movement in the early 20th
century. The Puritans of the 17th century saw a similar
deconstruction of their efforts to radically transform government. After a bloody Civil War, Puritans executed
King Charles 1 in 1649 and established a theocratic government, with Oliver
Cromwell as the Lord Protector, in 1653. After Cromwell’s death, this
experiment came to a crashing halt in 1660 with the restoration of Charles II
as king of England. The Puritan hope of creating a New Jerusalem, the ideal
society, in England, was crushed. The old order was restored. Quakers were also
committed to creating a new order and had to reassess their efforts to bring
God’s Kingdom down to earth. Some chose the path of quietism, withdrawing from
the world to create an alternative society where they could live
faithfully. Others continued to be a
prophetic voice.
We are faced with a similar choice
today. Will Quakers reclaim our historic
role as a prophetic religion, or will we choose to be quietists? Can we do
both?
Before discussing
Quakerism’s prophetic role, I want to consider the common view that Quakers
are, or once were, mystics. There is some truth in this. I have studied and
written extensively about Rufus Jones and Howard Brinton, theologians who
understood Quakerism as a mystical religion. Yet to make that claim, they
significantly broadened the definition of mysticism to include communal as well
as individual experience. They also argued that mystics could be activists,
though there is limited historical precedent for that view. Gerhard von Rad, an
Old Testament scholar, wrote: “Mystics always remained within the accepted
dogma of their own day, whereas the prophets, precisely within their inaugural
vision, were led out to new vistas of belief.”
We need to ask ourselves: did early
Friends behave more like mystics or prophets? The dictionary definition of a mystic is “a person who seeks by contemplation and self-surrender to
obtain unity with or absorption into the Deity or the absolute, or who believes
in the spiritual apprehension of truths that are beyond the intellect.” In
other words, mystics are contemplatives who have direct experiences of the
Divine. Unlike prophets, however, they don’t usually rock the existing order.
Early Quakers had direct
experiences of the Divine, and practiced a contemplative form of religion, but
they also tried to inaugurate a new social order, the Peaceable Kingdom or what
William Penn later called the Holy Experiment. They were extremely vocal about
their vision for a new kind of religion, and a new kind of society.
Fox and early Friends believed
they were living in the same spirit that inspired the prophets and apostles to
start the Jesus movement. So we need to reflect on the meaning of the words prophet and apostle. The dictionary definition of a prophet is an “inspired
teacher or proclaimer of the will of God.” An apostle is someone who feels “sent
or led by God to inaugurate a new movement, a great
moral reform or an important new belief or system.”
I
realize that most Quakers today see themselves in much more modest terms. Many
like quiet worship because it offers comfort in a busy world. They are
uncomfortable with activists who rock the boat. They fit the definition of
quietists.
Others
are drawn to Quakerism because of our history of social justice and peace
making. They see themselves as activists.
Contemporary
Quakers live in an uneasy tension between these two approaches to Quakerism.
If
we look to the example of George Fox and early Friends, I think we can find a
balance between the activist and contemplative aspects of Quakerism. Both were
present among early Friends, and both are needed today. Quakerism cannot fly
without two wings: the contemplative and the activist.
In our limited time together,
I’d like to highlight key features of Quaker prophetic ministry and the
practices early Friends used to foster personal and social transformation. We
will read passages from Fox’s Journal
that show what it means to be a Quaker prophet, then discuss related queries in
small groups. I hope you will bring this pamphlet back to your home meeting and
use it for adult study.
First,
let’s review the characteristics of a Quaker prophet:
1.
A
prophet is a man or women who believes that he or she is sent or led by God to
proclaim a vision of a new kind of society and worship that is consistent with
God’s intention and will.
2.
A
prophet offers comfort to those who are oppressed or “in the dark”, helps
people to connect with their inner wisdom and light, and warns the privileged and
powerful that they face serious consequences if they don’t practice their
religion authentically or work for economic and social justice.
The
prophetic activism of early Friends derived from a direct experience of God’s
presence, power, and voice speaking to them during times of worship or
reflection. These epiphanies sometimes occurred during meetings for worship,
and sometimes occurred when engaged in ordinary activities, like taking a
solitary walk. Most of Fox’s recorded “openings” took place while engaged in
solitary reflection.
The word
“opening” was used by Fox to describe an insight, or revelation, which comes
from God. In his Journal, he uses
this phrase sixteen times to describe how God gave him a new understanding or
commanded him to take action.
Interactive Reflections on Fox’s Journal
Let’s look at some passages which I
have taken from the 1903 edition of Fox’s Journal,
edited by Rufus Jones and available online through the Project Gutenberg. http://www.gutenberg.org/files/43031/43031-h/43031-h.htm.
I am providing some context in italics so that you will be able to appreciate
the “condition” that Fox was in when he experienced these revelations. As
Ignatius recommends in his Exercises, try to place yourself in Fox’s shoes and
imagine what it was like to be in his spiritual condition.
The first passage describes George Fox’s awakening to a new
understanding of religion, one based upon an inward experience of Truth, not
upon externals such as dogma or credentials. As you read this, imagine yourself
as a young seeker, twenty-two years old, wandering about England, trying to
find answers to life’s most important questions. Instead of going to church,
you go for a walk in the meadows and something extraordinary happens….
The
Lord Opened Unto Me…
About the
beginning of the year 1646, as I was going to Coventry, and approaching towards
the gate, a consideration arose in me, how it was said that "All
Christians are believers, both Protestants and Papists"; and the Lord opened to
me that if all were believers, then they were all born of God, and passed
from death to life; and that none were true believers but such; and, though
others said they were believers, yet they were not. At another time, as I was
walking in a field on a First-day morning,[75] the Lord opened unto me that being bred
at Oxford or Cambridge was not enough to fit and qualify men to be ministers of
Christ; and I wondered at it, because it was the common belief of people. But I
saw it clearly as the Lord opened it
unto me, and was satisfied, and admired the goodness of the Lord, who had opened this thing unto me that morning.
This struck at priest Stephens's ministry, namely, that "to be bred at
Oxford or Cambridge was not enough to make a man fit to be a minister of
Christ." So that which opened in me
I saw struck at the priest's ministry.—Chapter 1.
Queries:
·
How do you think Fox felt when he
had this revelation?
·
Have you ever had an insight about
religion that changed your life? How did this happen, and how did you feel? How
was your life changed?
·
Do you feel that having a degree or
certification is a necessary qualification for religious leadership and
teaching?
·
If not, what do you feel best equips
a person to practice and guide others in a genuinely religious life?
Speaking Truth that Transforms Lives
and Challenges Those in Power
Fox was a controversial figure, and a charismatic speaker,
who drew huge crowds wherever he went. This passage describes a time when he
was given a chance to speak at a church, but some locals were so opposed they
threatened his life. He was attacked by a man with a knife who slashed his
jacket, but that didn’t deter Fox. The “landed gentry,” the economic elite,
were so anxious to silence this itinerant preacher they hired a boy to murder
him.
Some of the gentry of the country had formed a plot against
me, and had given a little boy a rapier, with which to do me mischief. They
came with the boy to Joseph Nicholson's to seek me; but the Lord had so ordered
it that I was gone into the fields. They met with James Lancaster, but did not
much abuse him; and not finding me in the house, they went away again. So I
walked up and down in the fields that night, as very often I used to do, and
did not go to bed.
Despite
being threatened, and lacking sleep, Fox showed up at the church and found it
crowded to overflowing with people. He was led to speak for three hours.
**
When the people
were settled I stood up on a seat, and the Lord opened my mouth to declare His everlasting Truth and His
everlasting day. When I had largely declared the Word of life unto them for
about the space of three hours, I walked forth amongst the people, who passed
away well satisfied. Among the rest a professor followed me, praising and
commending me; but his words were like a thistle to me. Many hundreds were
convinced that day, and received the Lord Jesus Christ and His free teaching,
with gladness; of whom some have died in the Truth, and many stand faithful
witnesses thereof. The soldiers also were convinced, and their wives.—Chapter
2.
Queries:
·
Have you ever felt led by Spirit to
speak during meeting for worship? What did it feel like?
·
What response did you receive? Were
you encouraged? Eldered? How did you feel about the responses?
·
Have you ever heard a message during
Meeting that seemed Spirit-led and deeply affected you? What was memorable and
powerful about this message?
·
Have you ever heard a speaker
outside of Meeting who inspired and challenged you in significant ways?
Describe your experience.
Questioning
Conventional Wisdom and Assumptions of the Elite
In his article, “Was George Fox a Prophet?” William Durland
describes George Fox as “a nobody, a weaver’s son, a poor speller who had
little schooling, who lived in an undistinguished village, and who was
persecuted for his religious ideas like the Old Testament prophets.” Despite,
or maybe because of his lack of conventional education, Fox was a powerful and
original voice advocating new approach to religion, one based on inward
experience. The following “opening” occurred in 1648 when Fox was around
twenty-four years old. Minister and religious leaders often ridiculed or
dismissed this young man for his lack of formal education, but he was convinced
that he had something of value to impart to the world—a moral and spiritual
vision that had transformed his life and could transform society.
**
While I was there the Lord opened to me three things
relating to those three great professions in the world,—law, physic, and
divinity (so called). He showed me that the physicians were out of the wisdom
of God, by which the creatures were made; and [99] knew
not the virtues of the creatures, because they were out of the Word of wisdom,
by which they were made. He showed me that the priests were out of the true
faith, of which Christ is the author,—the faith which purifies, gives victory
and brings people to have access to God, by which they please God; the mystery
of which faith is held in a pure conscience. He showed me also that the lawyers
were out of the equity, out of the true justice, and out of the law of God,
which went over the first transgression, and over all sin, and answered the
Spirit of God that was grieved and transgressed in man; and that these
three,—the physicians, the priests, and the lawyers,—ruled the world out of the
wisdom, out of the faith, and out of the equity and law of God; one pretending
the cure of the body, another the cure of the soul, and the third the
protection of the property of the people. But I saw they were all out of the
wisdom, out of the faith, out of the equity and perfect law of God.
And as the Lord opened these things unto me I felt that His power went
forth over all, by which all might be reformed if they would receive and bow
unto it. The priests might be reformed and brought into the true faith, which
is the gift of God. The lawyers might be reformed and brought into the law of
God, which answers that [indwelling Spirit] of God[31] which is [in every one, is]
transgressed in[100] every one, and [which yet, if
heeded] brings one to love his neighbour as himself. This lets man see that if
he wrongs his neighbour, he wrongs himself; and teaches him to do unto others
as he would they should do unto him. The physicians might be reformed and brought
into the wisdom of God, by which all things were made and created; that they
might receive a right knowledge of the creatures, and understand their virtues,
which the Word of wisdom, by which they were made and are upheld, hath given
them.-Chapter 2
Queries:
·
Do you agree with Fox’s assertion
that professionals need an education that helps them to develop ethically and
spiritually? How could professionals be given that kind of grounding?
·
Has being a Quaker helped you in
your professional life or occupation? If so, how?
·
As a young person, did you ever
question conventional education? Did you have a vision for how people could be
taught in a way that honored their intrinsic value and unique God-given gifts?
·
Have you ever experienced education
that helped you to grow spiritually and ethically? If so, describe what that
was like.
What
Does the Bible Have to Do with Truth?
On a certain time, as I was walking
in the fields, the Lord said unto me,
"Thy name is written in the Lamb's book of life, which was before the
foundation of the world": and as the Lord spoke it, I believed, and saw in
it the new birth. Some time after the Lord commanded me to go abroad into the
world, which was like a briery, thorny wilderness. When I came in the Lord's
mighty power with the Word of life into the world, the world swelled, and made
a noise like the great raging waves of the sea. Priests and professors,
magistrates and people, were all like a sea when I came to proclaim the day of
the Lord amongst them, and to preach repentance to them.
I was sent to turn people from
darkness to the Light, that they might receive Christ Jesus; for to as many as
should receive Him in His light, I saw He would give power to become the sons
of God; which power I had obtained by receiving Christ. I was to direct people
to the Spirit that gave forth the Scriptures, by which they might be led into
all truth,[103] and up to Christ and God, as those
had been who gave them forth.
Yet I had no slight esteem of the
holy Scriptures. They were very precious to me; for I was in that Spirit by
which they were given forth; and what the
Lord opened in me I afterwards found was agreeable to them. I could speak
much of these things, and many volumes might be written upon them; but all
would prove too short to set forth the infinite love, wisdom, and power of God,
in preparing, fitting, and furnishing me for the service to which He had
appointed me; letting me see the depths of Satan on the one hand, and opening
to me, on the other hand, the divine mysteries of His own everlasting kingdom.
Queries:
·
Fox clearly felt he had found the
Truth and led to share his truth with others. How do you feel about doing sharing
your understanding of truth?
·
How do you respond when you hear
lies being spread by those in power?
·
How do you feel about the Bible? Do
you find wisdom and truth in it? If not, where do you find wisdom and truth?
**
Getting
Down to Business: How Do We Organize To Stay in Tune with Spirit?
I
was moved of the Lord to recommend the setting up of five
monthly meetings of men and women in the city of London (besides the women's
meetings and the quarterly meetings), to take care of God's glory, and to
admonish and exhort such as walked disorderly or carelessly, and not according
to Truth. For whereas Friends had had only quarterly[460] meetings,
now Truth was spread, and Friends were grown more numerous, I was moved to
recommend the setting up of monthly meetings throughout the nation.[147] And the Lord opened to me what I must do, and how the men's and women's
monthly and quarterly meetings should be ordered and established in this and in
other nations; and that I should write to those where I did not come, to do the
same.—Chapter 10.
Queries:
·
How do you feel about the way that
Quakers conduct business at the monthly, quarterly and yearly level?
·
Do you see ways to improve our
governance (the way we conduct business) so we can be more in touch with Spirit
and follow God’s leadings?
·
Have you ever been led to start a
new meeting or worship group or Bible study or some other Quaker-related
project? Describe your experience.
Speaking Truth to Power
Fox spent most of his life speaking out
publicly in market places and churches where he was often accused of “disturbing
the peace” or worse, being a heretic or subversive. Over and over again he was savagely
beaten, arrested, and/or driven out of town for these efforts. Faced with jail
time, he wrote numerous letters to judges, chastising them for not following
the law, or for failing to behave as followers of Christ.
These activities were similar to those
of activists today, like George Lakey, David Hartsough, or the Berrigan
brothers. Civil disobedience, direct action, and being arrested for one’s
convictions are essential to prophetic ministry. They demonstrate commitment
and moral authority. I remember once being asked by a nurse who was giving me a
flu shot, “What do you do?” “I’m a peace activist,” I replied. “Ever been
arrested?” she asked. “Yes,” I replied. “A few times.” “Cool,” she said as she
put a band-aide on my arm, “I guess you’re for real.”
Early Friends were definitely for real
by this criterion. By 1680, 10,000 Quakers had been
imprisoned in England, and 243 had died as a result. Margaret Fell spent
ten years in prison. Since the population of England was one tenth what it was
today, the number of Friends jailed is mind-boggling: equivalent to 100,000 people.
. Despite being cruelly treated, Quakers
responded nonviolently, much like the Civil Rights workers in the South during
the 1960s. The following story about Fox’s response to an attack is reminiscent
of what happened to Quaker activist David Hartsough when he sat in with blacks
at a lunch counter in Virginia and was threatened at knife point by a bigoted
young white man.
One time when I was at
Pall-Mall there came an ambassador with a company of Irishmen and rude fellows.
The meeting was over before they came, and I was gone into a chamber, where I
heard one of them say that he would kill all the Quakers. I went down to him,
and was moved in the power of the Lord to speak to him. I told him, "The
law said, 'An eye for an eye, and a tooth for a tooth'; but thou threateneth to
kill all the Quakers, though they have done [373] thee
no hurt. But," said I, "here is gospel for thee: here is my hair,
here is my cheek, and here is my shoulder," turning it to him.
This so overcame him that
he and his companions stood as men amazed, and said that if that was our
principle, and if we were as we said, they never saw the like in their lives. I
told them that what I was in words, I also was in my life. Then the ambassador,
who stood without, came in; for he said that this Irish colonel was a desperate
man that he durst not come in with him for fear he should do us some mischief.
But Truth came over the Irish colonel, and he carried himself lovingly towards
us; as also did the ambassador; for the Lord's power was over them all.
Queries:
·
Have you ever been arrested for committing
civil disobedience? Describe your experience and what you learned.
·
Have you ever been in a dangerous
situation and responded nonviolently? Describe how you responded and what, if
anything, prepared you to respond as you did.
Fox
and early Quakers faced many dangers and had to learn many nonviolent skills. They
adopted methods that were not confrontational. They sometimes used “relational
power” to influence leaders. As the founder of a mass movement, George Fox had
access to leaders like Oliver Cromwell, the “Lord Protector” of the
Commonwealth. Fox’s wife, Margaret Fell, was the widow of a prominent judge, and
had the social status to be able to meet with King Charles II and other royalty
to try to convince them to do the right thing. Their use of relational power is
similar to what Quaker lobbyists do today.
Fox’s Meeting with Oliver Cromwell
(1653)
I was moved of the Lord
to write a paper to the Protector, Oliver Cromwell; wherein I did, in the
presence of the Lord God, declare that I denied the wearing or drawing of a
carnal sword, or any other outward weapon, against him or any man; and that I
was sent of God to stand a witness against all violence, and against the works
of darkness; and to turn people from darkness to light; and to bring them from
the causes of war and fighting, to the peaceable gospel. When I had written
what the Lord had given me to write, I set my name to it, and gave it to
Captain Drury to hand to Oliver Cromwell, which he did.
After some time Captain
Drury brought me before the Protector himself at Whitehall.[75] It was in a [213] morning,
before he was dressed, and one Harvey, who had come a little among Friends, but
was disobedient, waited upon him. When I came in I was moved to say,
"Peace be in this house"; and I exhorted him to keep in the fear of
God, that he might receive wisdom from Him, that by it he might be directed,
and order all things under his hand to God's glory.
[214]
I spoke much to him of
Truth, and much discourse I had with him about religion; wherein he carried
himself very moderately. But he said we quarrelled with priests, whom he called
ministers. I told him I did not quarrel with them, but that they quarrelled
with me and my friends. "But," said I, "if we own the prophets,
Christ, and the apostles, we cannot hold up such teachers, prophets, and
shepherds, as the prophets, Christ, and the apostles declared against; but we
must declare against them by the same power and Spirit."
Then I showed him that
the prophets, Christ, and the apostles declared freely, and against them that
did not declare freely; such as preached for filthy lucre, and divined for
money, and preached for hire, and were covetous and greedy, that could never have
enough; and that they that have the same spirit that Christ, and the prophets,
and the apostles had, could not but declare against all such now, as they did
then. As I spoke, he several times said, it was very good, and it was truth. I
told him that all Christendom (so called) had the Scriptures, but they wanted
the power and Spirit that those had who gave forth the Scriptures; and that was
the reason they were not in fellowship with the Son, nor with the Father, nor
with the Scriptures, nor one with another.
Many more words I had
with him; but people coming in, I drew a little back. As I was turning, he
caught me by the hand, and with tears in his eyes said, "Come again to my
house; for if thou and I were but an hour of a day together, we should be [215] nearer one to the other"; adding that he
wished me no more ill than he did to his own soul. I told him if he did he
wronged his own soul; and admonished him to hearken to God's voice, that he
might stand in his counsel, and obey it; and if he did so, that would keep him
from hardness of heart; but if he did not hear God's voice, his heart would be
hardened. He said it was true.
Margaret Fell’s Meeting with the King (1662)
The restoration of King Charles II posed a huge risk for Quakers.
They were seen as subversive and dangerous and were threatened with even more
severe persecution than they experienced under Cromwell. It was imperative for
Quakers to make the King realize they did not pose a threat, like some violent
dissenters. Margaret Fell felt led to pay a visit on the King and other members
of the royal family to reassure them that Quakers were a peaceable people. Note
that she went not knowing exactly what she was supposed to do. She was “moved
of the Lord” and open to whatever God required of her. This passage was written
at the time of the so-called “Quaker Act” that required Quakers to swear
loyalty to the King. Because they refused to swear oaths, they were seen as
disloyal, persecuted and jailed.
"I stayed at home about nine months, and
then was moved of the Lord to go to London again, not knowing what might be the
matter or business that I should go for. At Warrington, I discovers an act
Parliament had made against the Quakers for refusing oaths. And when I came to
London, I heard the King had gone to meet the Queen, and to be married to her
at Hampton Court. At this time Friends' meetings at London were much troubled
with soldiers, pulling Friends out of their meetings, and beating them with
their muskets and swords; so that several were wounded and bruised by them; and
many were cast into prison, through which many lost their lives. All this was
done to a peaceable people, only for worshipping God, as they were persuaded in
their consciences. Then I saw the King and the Duke of York at Hampton Court,
and I wrote several letters to them, and therein gave them to understand what
desperate and dangerous work there was in London; and how that soldiers had
come in with lighted matches and had drawn swords among Friends, when they were
meeting in the fear and dread of the Lord to worship Him; and if they would not
stop that cruel persecution, it was very likely that more innocent blood would
be shed, and that would witness against their actions, and lie upon them, and
the nation. Within some certain days after, they beat some Friends so cruelly
at the Bull and Mouth (meeting) that two died of the beatings. The King told me
that his soldiers did not trouble us, nor should they, and said the city
soldiers were not his, and they would do as they pleased with them; and after a
little time they were more moderate, and the King promised me that he would set
those at liberty that were in prison; and when he brought his Queen to London,
he did set them at liberty. And then I came home again, having stayed about
four months in and about London."
Public statements: Petition to the
Commonwealth (1659)
And The Peace Testimony (1660)
In addition to
face-to-face meetings with leaders, Fox and early Friends also issued public
statements and petitions. Some addressed specific concerns, like the 59
Particulars; others were more general, like the Peace Testimony. All had a
political purpose, that is, they were intended to influence policy.
In his introduction, Larry Ingle explains that
this petition didn’t make much of an impact on Parliament, which was on the
verge of dissolving at this time. Fox went into a deep depression and the
petition was lost to history, until it was recently rediscovered and reprinted
by the Quaker Universalist Fellowship. Quakers in the 18th and 19th
century tended to downplay the radical politics of early Friends, just as they
tried to ignore the miraculous cures that Fox reportedly performed. Ingle writes
of this document: “Reading
Fox's list of particulars, one can readily understand why Quakers were regarded
as dangerous radicals by those committed to establishing order and keeping the
lower classes in check. At least in 1659, when there seemed a real chance for
fundamental change, Fox was willing to free the lower orders so the promise of
the revolution might be achieved. The pamphlet thus exemplified the farthest
reach of the radical Quaker tide, propelled by Fox himself.”
TO THE PARLIAMENT OF
THE COMMON-WEALTH OF England. Fifty nine Particulars laid down
for the Regulating things, and the taking away of
Oppressing Laws, and Oppressors, and to ease the Oppressed. By George Fox LONDON, 1659.
29. Let all those Abbie-lands, Glebe-lands [the land
belonging to a parish church, or an ecclessiastical benefice], that are given
to the Priests, be given to the poor of the Nation, and let all the great
houses, Abbies, Steeple-houses, and White-Hall be for Alms-houses (or some
other use than what they are) for all the blind and lame to be there, and not
to go begging up and down the streets.
30. And let all that worship
God, worship him in spirit & in truth & not tyed up to will-worships.
Let all those Schools & Colledges down, who makes Ministers by the will of
man, so that all may come to wait upon God and Christ Jesus, whereby they are
made Ministers by his will that redeems people out of the earth, and let not
the mouth be stopped which the Lord opens.
31. Let all those crosses
upon seals be pulled off, and off the silver, and the gold, and weights, and
off the Steeple-houses, and chimnies, and Ships, and signs, and Mayses, and
arms, and scucheons, and flags, and Ensignes, and standards. It is the Pope's
Crosse; let it be rooted out of the Nation, and the Pope and his authority.
32. Let all those Fines that
belong to Lords of Mannors, be given to the poor people, for Lords have enough.
Now the people of the World that come into our meetings, spit on us, throw
stones at us, set and throw dogs at us, speak all matter of evil upon us, and
all manner of slander. Them that be great Professors and great talkers and
pluckers down practice this, yet if our friend go into the Steeple-house, and
ask but a question, they will hale him out, and cast him in prison, or if he
speak never a word, they will cast him in prison, and if he do not go, they
will cast him in prison for asking a question.
33. Let all the poor people,
blinde and lame, and creeples be provided for in the Nation, that there may not
be a beggar in England nor England's Dominions,
that you may say you come to be equal with the Jewes, that had the law that
made provision for widows, strangers and fatherless. He that turns his ears
from hearing the poor, turns his ears from the Law, which says to provide for
them, for ye have read the practice of the Church, the Saints which were in the
Gospel, which doth condemn this Nation's practice. Where is so many Beggars
among them, both the Jews in the Law, and the Church in the Gospel? And so let
all great gifts given to great men, be given to the poor. Let the receiver deny
it, and the giver return it to the poor; for the rich may give to the rich, but
the poor cannot give it him again, so minde Christ's Doctrine.
34. Let all those
Easter-reckonings, Midsommer-dues, be taken and thrown aside, and let no one's
goods be spoiled, who for conscience sake cannot give the Priest these things,
and let all the Burying the dead for money, and Marrying for money, and Christening
for money, and Churching of women for money, let all these things be swept
away, and let the Nation be a free Nation, and what anyone doth, let them do
freely. Let these twenty shilling Sermons, and ten shilling Sermons, and ten
groats the grave for the Priest be laid aside, and then see whose mouth the
Lord will open, for money choaks, and gifts blindes.
Queries:
·
Have
you ever felt led to speak out against injustice, as Fox did when he wrote the
59 Particulars? When have you done so? What was the result?
·
How
is our Quaker community speaking out against injustice in today’s world?
·
Do
you support Quaker bodies taking a stand and speaking out on issues of
conscience and concern? If so, how and when?
**
After the Restoration of Charles II, Quakers felt the need to
reassure the King that they did not pose a danger. They also wanted to reaffirm
their commitment to nonviolence. They issued the Peace Testimony with this
clear political agenda in mind.
Quakers did not relinquish their vision for a new society,
however. They continued to yearn for a social order based on Gospel principles,
as they understood them. “We do earnestly desire and wait, that, by the Word of
God's power, and its effectual operation in the hearts of men, the kingdoms of
this world may become the kingdoms of the Lord, and of his Christ; that he may
rule and reign in men by his Sprit and truth.”
The Quaker vision of the Peaceable Kingdom was based on the
prophets Isaiah and Micah, who wrote: “Nation shall not lift up sword against
nation, neither shall they learn war any more,” Isa. ii. 4., Mic. iv. 3.
Quakers endeavored to turn this vision into reality when they were
given land and an opportunity to found a colony called Pennsylvania in 1681.
Many came to this new land fleeing persecution in England. Once they arrived,
they created a refuge not only for themselves but for other persecuted
religious sects. They cultivated nonviolent and just relations with native
people. The artist Edwards Hicks depicted this era as the fulfillment of
Isaiah’s prophesy of the Peaceable Kingdom. Pennsylvania was not perfect, of
course, but even Voltaire was impressed with the “wise and prudent laws” that
Penn enacted, guaranteeing freedom of religion.
For the next three hundred and fifty years, Friends would continue
to uphold the vision of a Peaceable Kingdom, seeking new revelations and new
ways to bring peace and justice for all, including the natural world. The Peace
Testimony has become the bedrock of Quakerism, one that continues to be
relevant and needed today.
A DECLARATION FROM THE
HARMLESS AND INNOCENT PEOPLE OF GOD, CALLED QUAKERS, AGAINST ALL SEDITION,
PLOTTERS, AND FIGHTERS IN THE WORLD: FOR REMOVING THE GROUND OF JEALOUSY AND
SUSPICION FROM MAGISTRATES AND PEOPLE CONCERNING WARS AND FIGHTINGS.
George Fox and others.
Presented to the King upon the 21st day of the llth Month, 1660.
This Document is on The
Quaker Writings Home Page.
[Text from the 2 Volume 8th and Bicentenary Edition of
Fox's Journal, London: Friends' Tract Association, 1891.]
"Our principle is,
and our practices have always been, to seek peace and ensue it; to follow after
righteousness and the knowledge of God; seeking the good and welfare, and doing
that which tends to the peace of all. We know that wars and fightings proceed
from the lusts of men, as James iv. 1--3, out of which the Lord hath redeemed
us, and so out of the occasion of war. The occasion of war, and war itself
(wherein envious men, who are lovers of them-selves more than lovers of God
lust, kill, and desire to have men's lives or estates) ariseth from lust. All
bloody principles and practices, as to our own particulars, we utterly- deny;
with all outward wars and strife, and fightings with - outward weapons, for any
end, or under an pretense whatsoever; this is our testimony to the whole world.
"This is given
forth from the people called Quakers, to satisfy the king and his council, and
all those that have any jealousy concerning us, that all occasion of suspicion
may be taken away, and our innocency cleared.
**
As countless examples show, early
Friends were not reluctant to issue statements of their principles and to let the
world know where they stood. They also made specific and often very challenging
demands of those in power. These statements were backed up with concrete action
and changed lives, but they were not always effective—the 59 Particulars
addressed to Parliament were largely ignored. For Friends, it was more
important to be faithful to the Inward Light than to be successful in the ways
of the world. Early Friends had a compelling vision they took great risks to
proclaim: “This is our testimony to the whole world.” What are we Quakers
proclaiming today to the whole world through our deeds as well as our words?
Are we still willing to be a prophetic voice, even it entails self-sacrifice
and risks? These are questions worth struggling to answer.
Queries:
·
How
do you live the Peace Testimony in your personal life?
·
How
does your Meeting support the Peace Testimony?
Calls to
Action
We
live in a time of crisis, and the response of Friends to this critical time has
been very encouraging so far. George Fox’s example provides us with many
helpful tools and ideas. Here are some
tips that I find have worked for me, and may work for you:
1)
Take time for reflection. George Fox had many of his most
profound and powerful insights while going on a walk or sitting by a fire.
Spirit cannot be confined to a place or time, such as a Meetinghouse on a
Sunday morning. Recognize that spiritual leadings and “openings” of the Spirit may
come when we least expect them. Ask for guidance. Wait. Listen. Trust. Light
will come in its own way and time.
2)
Find fellow activists who share your
concerns and befriend them,
work with them, and commit for the long haul. Prophets often formed “schools.” Find
a group that can help you to grow your awareness and skills as an activist. If
you have a leading to do activism, ask your Meeting for a support or anchor
committee.
3)
Expect resistance, even from you own Meeting. Many
Meetings are supportive of peace and justice work, but if you are doing
cutting-edge prophetic social change work, you will probably face some sort of
resistance. Some of it will be overt, and some of it will be passive, a wall of
silence. In his “Letter from Birmingham Jail,” Dr. King had a poignant line: “In
the end we remember not the words of our enemies, but the silence of our
friends.”
4)
Cultivate hope. Remember the old saying: “Every change
looks impossible until it’s completed.” That was true of abolishing slavery,
women’s suffrage, the Civil Rights Movement, ending the Cold War, and many
other major social changes.
5)
Remember that you may not see the change
you hope and work for in your lifetime;
you may be laying the foundation for others. There’s an old Jewish saying, “It
is not your task to complete the work [of perfecting the world], but neither
can you abandon it.”
There are many ways to make a difference:
1)
Pray
for peace and justice. Hold in the Light those you know who are activists. Hold
in the Light those who are suffering, oppressed and victimized. Hold in the
Light those in power who can and should help to end injustice. “The prayer of a
righteous person is powerful and effective” (James 5:16). Gandhi said:
“Prayer…properly understood and applied, it is the most potent instrument of
action.”
2)
Contribute
financially and give moral support and thanks to those who are activists
working for peace and justice.
3)
Take
part in demonstrations. Mass movements are what get the attention of those in
power.
4)
Write
a letter to an elected official or to the editor.
5)
Go
for a lobby visit. Cultivate a relationship with our representatives and their
aides. This is relational power.
6)
Be
willing to make a sacrifice, to get arrested or to give up significant portions
of your time. William Penn wrote: “No cross, no crown.” The secular version of
this is “No pain, no gain.”
7)
Persist,
and trust in the power of goodness. Gandhi said: “First they ignore you, then
they ridicule you, then they fight you, then you win.”
Concerned about the midterms? Here are some actions you can
take:
1)
Support
the postcard-writing campaign of Center for Common Ground. https://www.centerforcommonground.org/ The Center for Common Ground is a
non-partisan, Black and women-led voting rights organization founded in 2018.
We focus our work in voter suppression states where more than 20% of
voters are voters of color – Alabama, Arizona, Florida, Georgia, Virginia,
North Carolina, South Carolina and Texas
2)
Send postcards and/or do phone banking and
canvassing with Swing Left (a partisan group that supports Democrats): https://swingleft.org/take-action
3)
Flip
the Vote does nonpartisan grassroots organizing to get out the vote in swing
states. Also worth supporting financially. https://www.flipthevote.org/
“We the People Have No King”:
What Friends Can Do to Preserve Democracy
Published in Friends
Journal September 2025
By Anthony
Manousos
The Bible makes it clear
that it was not God’s intention that people be ruled by a king. According to 1
Samuel 8-21, the Israelites went to Samuel (a judge, soon to become a prophet)
asking for a king so they could be like other nations. Samuel warned them of
the dire consequences of having a king rule over them (such as war,
exploitation, excessive taxation), but the people insist, and God reluctantly
granted their request. For the next 600 years, the Israelites were ruled mostly
by bad kings, finally culminating in the destruction of Israel and the
Babylonian captivity. God also sent
prophets to hold kings accountable, to remind them to show mercy, practice
justice and be faithful to God’s commandments, especially to care the poor and
immigrants. That has been the role of prophets to this day.
Prophets are needed now more than
ever. We are living at a time when 49.8% of Americans voted for a would-be king, a man who said he
would be a dictator on Day 1 if elected, and who seems intent on ruling like an
autocrat. On February 19, 2025, he even posted
about himself on Truth Social: “LONG LIVE THE KING!” This message was reinforced when
the White House recirculated it on Instagram and X with an illustration of Trump wearing a crown on a cover resembling Time
magazine. The founders of our nation, who risked their lives to oppose
kings and tyranny, must be rolling over in their graves!
Trump has made his autocratic
intentions clear in his tumultuous first 100 days. He is aggressively seeking
to take control of schools, universities and the media and crush any form of
dissent. He has attacked our legal system, ignored the Supreme Court and cowed
many major law firms into doing his bidding. He is sending people to an
inhumane prison in El Salvador without due process or a trial. Masked ICE
agents are arresting legal immigrants on the streets for expressing their
political views. He has gutted foreign aid, the EPA, HUD and virtually every
social program. He proposes cutting non-military spending by 23% and increasing
military spending by 13% and Homeland Security by 65%. He has allowed the
world’s richest man and his technocrats access to our personal data and is
weaponing the IRS. He gave an immense, costly, but poorly attended military
parade in Washington DC on June 14 to commemorate his birthday.
Six million people took
the street across our nation to protest on “No Kings Day,” including over 30
young adult Friends from my Meeting who held a meeting for worship in front of
the Federal Building in downtown LA. Tragically, while peacefully photographing
this demonstration, Marshall Woodruff, one of these young Friends, was shot
with a rubber bullet by the LAPD and lost the use of his right eye. He was
interviewed by national news outlets and gave a powerful testimony to his
Quaker values from his hospital bed.
These are perilous times,
and North Pacific YM has recognized the need to be prophetic, with these
compelling words: “We are called to live in the brave faith that our prophetic
voice is the most powerful force available to us in our times.”
What can we do as Quakers
individually and collectively to be a prophetic voice for our times? First, it
is important to stay grounded in the Spirit and build a community of love and
trust so we can weather these trying times together. It is also important to be
kind and dialogue with those we disagree with. But I feel we are called to do
more: to stay true to our Quaker DNA and be bold and prophetic. Just as early
Quakers spoke truth to those in power, even if it meant facing prison, we as
heirs to that prophetic tradition need to be willing to speak truth to those in
power today.
Here are some ways we can
demonstrate a brave faith:
1) Support
our Quaker organizations like the AFSC and FCNL. Elected officials in
Washington, DC, who reflect our Quaker values feel beleaguered right now. They
appreciate hearing from constituents who support their efforts to preserve our
democracy and social programs that meet critical human needs. They especially
want to hear our stories about how the President’s decrees are affecting us. We
are fortunate to have a powerful Quaker voice on the Hill. FCNL makes is super
easy to write our elected officials simply by going to www.fcnl.org/act
2) Support
progressive organizations like the ACLU that are defending our Constitutional
and legal rights in the courts. They are our best defense until voters choose
candidates who support democracy.
3) Support
progressive leaders who are launching a “fight the oligarchs” campaign. Rallies
are what galvanized the Maga movement. When I go to rallies and see thousands
of like-minded protesters, I feel a surge of hope and I strongly suspect that
those in power feel uneasy (though they are loath to admit it). Tesla profits
have dropped 71% since January, 2025, in large part because of protests. The
documentary The Madman and Movement, produced by Quaker Robert Levering,
shows that when millions protested in 1969, President Nixon gave up his plan to
use nuclear weapons to subdue North Vietnam. In the Commons: Social Change
website George Lakey has documented 40 cases in which mass movements have
toppled dictatorships nonviolently. Those in power want us to feel we are
powerless, but when we the people are united, we can overcome. Si, se puede!
4) Stand in solidarity with those who are under
attack: the LGBTQ+trans community, immigrants, the disabled, federal workers,
and people of color. At Orange Grove Meeting, we held a meeting to support
federal workers in which our Congressional Representative Judy Chu spoke out,
calling us to “legislate, litigate and activate.” We are exploring ways we can
support undocumented immigrants who live in the neighborhood where our
Meetinghouse is located.
5) Choose
to be joyful. Sing. Dance. Rejoice. Even if you feel discouraged or depressed!
Freedom songs helped empower people during the Civil Rights and the anti-war
movements of the 1960s. During a recent rally in Los Angeles in which 36,000
people took part, my heart leapt for joy when Joan Baez and Neil Diamond sang
for us. Choosing to be joyful is also a spiritual practice, as the apostle
James makes clear: “ Consider it pure joy, my brothers and
sisters, whenever you face trials of many kinds, because you know that the
testing of your faith produces perseverance. Let
perseverance finish its work so that you may be mature and complete, not
lacking anything (James 1:2-4). If we so choose, it can be pure joy to put our
faith into practice! And remember the words the of Dr. King: “The struggle for
a new world is long and bitter, but also beautiful!”
Most of us cannot do all
these things, but each of us can do something. Let’s ask ourselves: what is
Spirit leading me to do? And what is Spirit leading us to do
collectively?
To act collectively and
effectively, we need a vision. The MAGA movement has a vision, embodied in
Project 2025; and they also have a plan to implement their vision. That’s why
they are effective. As Quakers, and as people of faith, we need a vision for
the kind of future we seek, and we need a plan for making this vision a
reality. The Bible says, “Without a vision the people perish” (Proverbs 29:18).
The crucial question for us at this critical time is: What is our vision, and
how can we come together to realize it?
******
After publishing this article in Friends
Journal, I published an article for the LA Progressive describing my
vision for how to restore democracy in our nation: We Need a Project 2029 for Progressives! To read it, go to https://www.laprogressive.com/progressive-issues/project-2029. Please feel free to send me your
thoughts and comments at interfaithquaker@aol.com.
How Can We Nurture the Prophetic Spirit in Ourselves and Others?
1) Prophets
have had a direct experience of God, or a calling from God. This experience may
be dramatic (Moses on Mt. Sinai) or a “still, small voice” (Elijah).
2) They
often feel unworthy or incapable and need Divine reassurance.
3) They
are usually given a sign that their calling to speak or act is truly from God.
4) They
are willing to speak truth to those in power and to their community, even if it
entails personal risk.
5) They
are often outraged, calling out injustice and moral failings, but they are also
moved by compassion and love for their community and for those who are
suffering.
6) They
can see and call out the future consequences of their community’s moral failure
or the moral failure of leaders. They warn us not to disobey or turn away from
God.
7) They
often have an inspiring vision for the future, based on a deep understanding of
God’s grace and love.
True prophets are
not soloists. While some prophets like Elijah and Elisha are presented as
individuals with powerful prophetic roles, they also interacted with and were
part of a broader prophetic community. This community included other
prophets, disciples, and those who supported their ministry.
In the Jesus movement, the spirit of prophecy is
available to all, thanks to the Holy Spirit and in fulfillment of Joel’s
prophecy about the coming of the Messiahs: “I will pour out my Spirit upon all of
you! Your sons and daughters will prophesy; your old men will dream dreams, and
your young men see visions. And I will pour out my Spirit even on
your slaves, men and women alike.” (Joel 2: 28-20). This prophesy was
fulfilled on Pentecost, according to Peter (Act 2:17).
1) Have you ever had a “prophetic moment”
when, deeply disturbed by injustice, you spoke out or took action?
2)
Who do you know who embodies some or all the characteristics of a
prophet either in your personal life or in the public arena?
3)
How does your Meeting support members who are called to be prophetic?
How does your Meeting nurture the prophetic spirit?
4)
What is the difference between a secular social justice activist (such
as AOC or Bernie Sanders) and a prophetic activist (such as Rev. William Barber
or Rev. James Lawson.) How do their examples inspire/challenge us?
Early Prophets
Moses (ca.
13th century BCE): Prophet of liberation who became a transmitter of
God’s law and a leader. Born to an oppressed Hebrew mother, raised as a
privileged Egyptian, married to a Midian (Ishmaelite, or Arab) woman, Moses had
a complex identity. As a young (seemingly Egyptian) man, he became so outraged
at the injustice inflicted on an enslaved Hebrew that he committed murder and
had to flee into exile. After many peaceful years married to a Midian woman, he
encountered God face-to-flame in the burning bush. Initially he was reluctant
to follow God’s command to liberate his people so God appointed his brother
Aaron as an assistant/support. During the journey through the wilderness, Moses
had the support of 70 elders.
1)
Why do you think that Moses’ “mixed” background was
important in his role as prophet?
2)
Have there been times in your life when you needed
support to do the right thing? Have you given support to others?
Samuel (judge,
prophet) lived in 11th century BCE (1200-1000 BCE). Born to a
“barren” mother named Hannah who prayed to God for a child. When her prayer was
granted, she dedicated her son Samuel to God to be raised in the Temple. Samuel
hears God’s call and speaks inconvenient truth to the priest Eli about his
sons. After serving as a judge and “seer” (prophet), Samuel warns people about
kings (and later became a king maker, anointing Saul and David).
0 So Samuel told all the words of the Lord to the people who were asking for a king from
him. 11 He said, “These will be the ways of
the king who will reign over you: he will take your sons and appoint them
to his chariots and to be his horsemen and to run before his chariots. 12 And
he will appoint for himself commanders of thousands and commanders of fifties,
and some to plow his ground and to reap his harvest, and to make his
implements of war and the equipment of his chariots. 13 He
will take your daughters to be perfumers and cooks and bakers. 14 He
will take the best of your fields and vineyards and olive orchards and give
them to his servants. 15 He will take the tenth of
your grain and of your vineyards and give it to his officers and to his
servants. 16 He will take your male servants and
female servants and the best of your young men and your donkeys, and
put them to his work. 17 He will take the tenth of
your flocks, and you shall be his slaves. 18 And in
that day you will cry out because of your king, whom you have chosen for
yourselves, but the Lord will
not answer you in that day.” 19 But the people refused
to obey the voice of Samuel. And they said, “No! But there shall be a king over
us, 20 that we also may be like all the nations,
and that our king may judge us and go out before us and fight our
battles.” 21 And when Samuel had heard all the
words of the people, he repeated them in the ears of the Lord. 22 And
the Lord said to
Samuel, “Obey their voice and make them a king.” Samuel then said to the
men of Israel, “Go every man to his city.”
1)
How are kings/rulers portrayed in other places in the Bible, e.g.
the Gospels?
2) How should we, as people of faith, respond to autocratic
tendencies in government?
Anthony Manousos is a Quaker author, editor, and interfaith peace activist
whose work spans housing justice, nonviolence, and spiritual writing. He has
edited Friends Bulletin and authored
numerous books and pamphlets on Quaker history, peacemaking, and social
justice. He is a member of Orange Grove Meeting and lives in Pasadena with his
wife, Jill Shook. Together they co-founded a housing justice nonprofit called
Making Housing and Community Happen (makinghousinghappen.org). He blogs at
laquaker.blogspot.com,
