Is our Quaker Peace Testimony an historical artifact or a living witness to our faith?

During a recent business meeting in which Friends decided not to support the work of FCNL to avert war with North Korea some interesting comments were made that merit unpacking:

"Why do we need to approve a statement saying that we support legislation that would prevent the President from launching a preemptive war against North Korea. Don't we have out Quaker Peace Testimony? Isn't that enough?"

This is a good question that deserves a thoughtful answer. The Peace Testimony, written in 1660, is an historical document of immense significance to Friends, and to the world. However, it is much more than that.

For us Quakers, it is a manifestation of our lived (and living) faith. It is a testimony, meaning, a witness to which Friends were and are experiencing and doing. It was not, and was never intended to be, a doctrinal statement or statement of principles. 

During each generation, Friends are called to witness to our faith. That's what our testimony means, according to the "Historical Dictionary of Friends": A testimony is a term referring to the public witness, beliefs and behaviors that Friends hold to be consistent with Truth" (p.280). A good example is when George Fox was asked if he would be willing to serve in Cromwell's army. Fox refused, telling his jailers that he lived "in that power that takes away the occasion of war," That was his testimony. A testimony arises from our inward experience that manifests in outward action, in other words, how we live our faith.

A testimony can be personal (like Fox's) or it can be a collective witness, like the historic Peace Testimony of 1660. In either case, it is more than a statement of principles, it is a witness to action. 

If we aren't living our faith, then the 1660 Peace Testimony is simply an historical artifact. Like the old musty books in our Meeting library that sit behind glass, mostly unread. They look impressive and make us feel good about ourselves, but if we don't read them and take the words to heart, they might as well be wall paper. 

When a Friend is living her faith, and asks for the blessing and support of Meeting, Friends have an opportunity to join the prophetic stream with her and be part of a movement of the Spirit. Or Friends can say, no  That's your leading, your testimony. It isn't ours. We wish you well and give you our blessing. Or Friends may say, This doesn't seem like a leading to us. Please take more time to reflect and see if that's really what Spirit is calling you to do. (This rarely happens, but it  does happen.)  However Friends respond, there are consequences. As our Faith and Practice teaches, "inaction is a form of action." To do nothing when war is imminent is a powerful statement about our faith and our values. It is also a political statement. Dictators count on the inaction of the people in order to do despicable things. Inaction is a form of political action. The Holocaust would never have happened if good church-going Germans had taken action. 

I need to add that contemplative prayer is not inaction. It is often the most powerful form of action. Gandhi famously said, Prayer..properly understood and applied, it is the most potent instrument of action"

To hold an activist in the Light can be very powerful. It sends the message, "Go forth and do what Spirit calls you to do. We'll hold you in our loving thoughts." Activists often need this kind of prayer support as they grapple with challenges and forces that can be daunting, both inwardly and outwardly.

I'd like to clarify another misunderstanding. Some Friends object to the work of Quaker activists because it is "political." 

This needs to be unpacked. First, legally a non-profit can engage in advocacy for a certain percentage of time and not lose its non-profit status. A non-profit cannot endorse a candidate. Quaker activists tend to be non-partisan.

Second, Quakers throughout history have seen lobbying and advocacy as an essential part of our faith. It is part of the DNA of Quakerism, as Marge Abbott points out in the pamphlet: "A Theological Perspective on Quaker Lobbying." In this pamphlet, she shows how Quakers have engaged in faith-rooted lobbying since the beginnings of Quakerism.

Some see spirituality and activism as opposing each other rather than as complementary. This is not the case for faith-rooted activists. Activism that is faith-rooted springs from an inward experience of God's transforming power. It is an experience of the heart. A faith-rooted activist feels led by Spirit to speak out and take action regarding some injustice or suffering that has touched her heart and moved her to act. Alexia Salvatierra, author of A powerful book called "Faith-Rooted Activism," often begins her workshop with the question: "What is it in the world that breaks your heart?"

Once we open our hearts to the suffering and injustice in the world, we can begin a healing process. We can begin to find ways to make whole what is broken in ourselves, in others, and in the world. This is not political work in the secular sense. It is prophetic. Jews call this work Tikkun Olam, "repairing the world."

I feel that much of the work of FCNL is faith-rooted. Not all who take part are Quakers, or even religious, but we take time to go deep and to explore our motives and values and stories with each other. For me, this is a deeply spiritual experience. 

We need contemplatives and we need activists in our Quaker community. It takes both wings for a Meeting to fly. What we don't need are people who dismiss or disrespect the gifts and callings of others, impugning their motives. 

It is helpful to remember that each of us has different spiritual gifts. The apostle Paul describes some of the spiritual gifts in a famous letter to the Corinthians. I say some, not all, because many important gifts aren't mentioned, like the gift of hospitality, the gift of teaching, listening, laughter, music, and many more. Whatever our gift, the same Spirit inspires and unites us. When we recognize this basic truth, then our testimonies--whether of peace or justice and the utter joy of being alive in the presence of God or each other--become fully realized. And so does our community. 

Here's what Paul wrote in 1 Corinthians 12:4-11:

There are different kinds of gifts, but the same Spirit distributes them.5 There are different kinds of service, but the same Lord. 6 There are different kinds of working, but in all of them and in everyone it is the same God at work.

7 Now to each one the manifestation of the Spirit is given for the common good. 8 To one there is given through the Spirit a message of wisdom, to another a message of knowledge by means of the same Spirit, 9 to another faith by the same Spirit, to another gifts of healing by that one Spirit, 10 to another miraculous powers, to another prophecy, to another distinguishing between spirits, to another speaking in different kinds of tongues,[a] and to still another the interpretation of tongues.[b]11 All these are the work of one and the same Spirit, and he distributes them to each one, just as he determines.