Monday, July 10, 2017

Twelve Ways To Counter Authoritarianism and Create Democracy in Our Country

The Need for Lobbying, Getting Involved in Electoral Politics, and Faith
George Lakey is one of the foremost Quaker activists of our time and he recently toured Southern California to promote his new book Viking Economics and encourage people to become involved in mass movements and direct action to transform America's plutocracy into an egalitarian democracy like those in Scandinavian countries. I highly recommend that you read his ten-point plan. I intend to do a presentation at Pacificc Yearly Meeting in which I share this plan along with some ideas of my own in a workshop with another long-time Quaker peace activist, David Hartsough. 
I agree with George that we need mass movements to bring about significant social change. But we also need to be involved in electoral politics. That’s why I’ve been active in the work of FCNL and local lobbying efforts in my city. These efforts convince me it’s essential to be involved in electoral politics and lobbying. Thanks to lobbying by groups like FCNL, we have the Iran treaty and thanks to the election of President Obama we have ACA which, despite its many flaws, has insured millions of low-income people and saved thousands of lives per year. On the other hand, electing Bush caused millions of deaths in futile wars. It matters deeply who is elected President, as we have seen clearly in the election of George Bush (vs. Gore), Obama (vs. McCain and Romney) and most recently, Trump (vs. Hillary). Imagine what our world would be like if these elections had turned out differently. That’s why it’s crucial that we support progressive elected officials who reflect our Quaker values.
The right wing has been incredibly successful in electoral politics. “Following the 2014 midterm wave, Republicans dominated state legislatures at a rate not seen since the Civil War. Democrats had hoped to rebound in 2016, but thanks in part to Trump’s resilience and widespread Republican gerrymandering, they only made modest gains. Democrats flipped four chambers, but lost control of three, leaving Republicans in charge of 68 state legislative chambers and Democrats just 31.” In addition to the state legislatures, the Republicans control all three branches of government, even though they are the minority party, lost the popular vote for the presidency by three millions votes, and have the least popular president in US history. See Republican take over of state government
The majority of American support progressive ideas, as evidenced by polls and their enthusiasm for Bernie Sander’s platform. See http://www.salon.com/2017/01/14/americans-overwhelmingly-support-bernie-sanders-economic-policies-so-howd-we-end-up-here/. Progressives need to learn how win in electoral politics at the local, state, and national level, or our mass demonstrations won’t bring about the changes most Americans want. Without a legislative agenda, our mass movements will be ignored or crushed the way the Occupy movement was crushed. We must win back our government democratically while we still have an opportunity to do so.
The Civil Rights movement was successful because it combined a mass movement with a careful strategy to pass legislation like the Civil Rights Act, the Voting Act, and the Fair Housing Act. If Lyndon Johnson had not been elected, and if Dr. King had not pressured him, these gains would not have happened.
I am thrilled to see many people becoming involved in lobbying. This is a Quaker tradition going back to the time of George Fox and early Friends. Groups like FCNL, the Citizen Climate Lobby and others are perfecting this art and teaching others how to practice it. Many are eager to learn how to become citizen lobbyists (as opposed to corporate lobbyists) and are making a significant difference. We need to become involved in these efforts as well as in electoral politics.
Prayer and the Interfaith Movement: Since we are a Religious Society of Friends, it is important to remember the power of prayer and spiritual discipline. The Civil Rights movement was shaped and guided by the black church and its values. Gandhian nonviolence involved spiritual discipline. Most mass movements in our country were successful in part because of religious faith and the support of religious leaders from various faiths.
I have found tremendous spiritual support and encouragement in the interfaith peace movement. People of faith coming together to work for justice and peace have moral authority and power that sway politicians and the general public in ways that secular activists cannot. I also find strength and inspiration in the interfaith movement. It feeds my soul and inspires me to see Muslims, Jews, Buddhists, Christians and people of conscience working together.
One of the most successful nonviolent movements in recent times was the amazing effort by women in Liberia to overthrow the war lords and install an elected woman leader. This successful movement involved Muslim and Christian women who used the power of prayer as well as strategies of nonviolence. I encourage you to watch the documentary “Pray the Devil Back to Hell” that describes how the women of Liberia transformed their war-ravaged society. This movement is also an important reminder that women have far greater power than most people think. The wisdom and courage of women as well as the power of prayer are absolutely crucial in our effort to overcome authoritarianism, racism and militarism and create a genuine democracy in our country

Report of the March, 2017, Friends World Committee for Consultation (FWCC) Gathering in Stony Point, NY


FWCC Section of the Americas brings together Quakers from diverse theological and geographical backgrounds, from "Alaska to the Andes," according to our executive secretary Robin Mohr. While FWCC cannot make decisions on behalf of its constituent yearly meetings, it can and does reflect how Spirit is at work among Friends world-wide. In March, 2017, 127 Friends, including 18 from Latin America, at Stony Point, NY, to worship, listen to speakers, and consult together. There were numerous interest groups, including two dealing with Sustainability.
Emelyn Buskirk, Hulda Muaka, and I were there as Pacific Yearly Meeting representatives and were very glad we attended. In this age of divisiveness, we were thrilled to see pastoral and unprogrammed Friends find common ground and connect in meaningful ways.
For me, a highlight was working with Chuck Kleymeyer, Geeta Jyothi McGathey and other Friends to craft an "addendum" to the Living Sustainably minute approved in Pisac, Peru.
In 2015 Pacific Yearly Meeting approved this minute, which has been circulating among our constituent Monthly Meetings. Among other things, it calls for two concrete actions on the part of Quaker Meetings toward living sustainably.
From FWCC’s statements in Kenya and Piac, it has become clear that climate disruption and living sustainably have become priority concerns for Friends around the globe--in many ways, a testimony as important as our traditional Peace Testimony. 
Chuck helped us to see that the Pisac statement didn't include important elements like restoring the earth, supporting the resiliency and resistance of communities adversely affected by climate disruption, and deepening the spiritual basis of our work.
Here's a report about our meeting at Stony Point:
On Friday, March 24, 2017 seventeen Friends met at the Friends World Committee for Consultation (FWCC) gathering in Stony Point, NY, to discuss the sustainabilty minute approved at Pisac.  We had three working groups and here is a report on what transpired. We’d like to begin with a quote from Isaac Penington:“Sink down to the Seed… and thou shalt find by sweet experience that the Lord knows.… and will lead….to the inheritance of Life.”
Powerful though it was in many ways, we felt the Sustainability minute at Pisac dealt mainly with mitigating anticipated climate disruption. We strongly feel Friends need to go further. Since climate disruption is already adversely affecting the earth as well as the lives of people and other living beings, we need to consider how we can act in solidarity with communities affected by climate disruption as they strive to respond, resist or adapt. We also need to consider ways in which we can help to restore the damage caused to the Earth.
We see a need for a collective as well as personal spiritual awakening leading to transformative spirit-led action. To be effective, we need to express joy in the changes we have made in our lives and share our joy with others. To be spiritually grounded, we need to deepen our relationship with nature and connect with God’s creation. We suggest that Friends traveling in the ministry through FWCC share FWCC’s material on sustainability and collect stories about the effects of climate disruption on local communities and how they are responding. We urge each one of us to carry out our Quaker testimony on earth care and lift it up to all the bodies we are part of.
Queries:
·         How are we as Quakers living our lives as if climate disruption is real and really matters?
·         How are we showing solidarity with indigenous and marginalized peoples affected by climate disruption?

FWCC Traveling Ministry
By Hulda Bithia Muaka, Palo Alto Meeting

”The gifts he gave were that some would be apostles, some prophets, some evangelists, some pastors and teachers, to equip the saints for the work of Ministry, for building up the body of Christ, until all of us come to the unity of the faith and of the knowledge of the Son of God, to the measure of the full stature of Christ.” (Ephesians 4:11-13)

Friends World Committee for Consultation,(FWCC) has now launched a Travelling Ministry and has so far trained  seven travelling  ministers.  Four in North America and three in Bolivia.I’m glad to announce that requests by meetings, churches and yearly meetings, (YM) have started streaming in and visits are already taking place.The aim is to revisit the old Quaker practice of connecting meetings, churches and yearly meetings despite the distance, different ways of worship and culture via visitation.
“Visitation is the essential work of FWCC. Visitation is like opening windows and letting the light of understanding shine in. Through visitation, Friends meet ‘face- to -face and heart -to -heart’ to share both that which unites and that which divides us in the life of the Spirit. With God’s help, open exchange builds understanding, respect, trust and love, and renews awareness of a worldwide family of Friends.” (Vision of the FWCC Traveling Ministry).

Traveling Ministry
There is a need in the 21st Century for Friends to renew our minds and remain connected rather than isolated.  One of the Travelling Ministry members, Kenya Casanova from Cuba said that Cubans were isolated from Friends for 30 years and when they received a Travelling Minister after the isolation, they were happy and welcomed a new viewpoint and are keeping abreast with what Friends are doing in other parts of the World. We had a good presentation of Friends from Cuba at the Stony Point session and one of the keynote speakers was Kirenia Criendo of Cuba YM.
We also had our own Carl Magruder (PYM ) a key note speaker and Jonathan Vogel-Borne of New England YM. The theme was Living Peace (Viva La Paz in Spanish). All the speakers emphasized the importance of Peace and the work that is involved in maintaining it.
The key verse was, “I have told you these things, so that in me you will have trouble. But take heart! I have overcome the World.” (John 16:33).
 In a Quaker Speak Video, Jim Anderson notes that it is a healthy opportunity for us to welcome guests. He says, “When a visitor comes, we learn from them and we give them our own experience to carry to the next place.”
A travelling minister will bring freshness to a Meeting; this gift helps us understand things in a new way. The minister gives us a chance to look at ourselves again and reexamine our acts.
At out sectional meeting in Stony Point, New York, where the first training took place, we decided that the next group will focus on the youth. When we were in Peru during the world conference (2016), the youth said that they are not just leaders of tomorrow, they are leaders of today too and stepped up to their word to lead most consultations at the conference. We need to equip them for now and the future to ensure that the Society of Friends continues. We have come a long ways and we are not stopping here.
For those who have a call to Travelling Ministry and can make a two year commitment, arrange for discernment process in your home Meeting  and apply. Travelling costs only will be met by FWCC. Applications deadline is September 30, 2017.  Application forms and forms for requesting a Travelling Minister and other details are available at the WWW.FWCCAMERICAS.ORG

Report from the new member of the FWCC representative team
by Emelyn Buskirk, Live Oak Meeting



It is always a joy to be in a multi-cultural gathering of Friends.  That's what made the gathering at Stony Point significant for me.  Some were from as far away as Bolivia, including the presiding clerk of INELA (National Evangelical Friends Church).  We gathered both in small groups and plenary sessions.  The small groups were conducted as worship sharing sessions, and included members from all the four branches of Friends: Liberal, Conservative, Friends Church and Evangelical. Much time was devoted to these groups, four sessions over all four days of the conference.  This concentration on personal connections flowered in our worship together.  For me, the high point of the event took place during unprogrammed worship.  Out of the silence someone began singing "How Great Thou Art."  As some of us joined in I noticed that the Cuban lady next to me was singing in Spanish.  Someone asked that we sing it in Spanish, which we did.  It was a time of sweet unity in song.

What Does the Bible Have to Do with Truth?


In this passage from his Journal, George Fox explains why he feels that direct experience of the Holy Spirit is more important than the Bible. He claims that he has experienced the "Word of life" which empowered the apostle and prophets. This spirit "giveth life" while the letter (Biblical literalism) killeth, in Fox's view. I agree with Fox, but like him, "I have no slight esteem for the holy Scriptures" and have started numerous Bible studies. I have experienced how reading the Bible in a group can be a deeply spiritual practice as we share our questions, insights, and personal experiences. For those who would like to know more about contemporary Quaker attitudes towards the Bible, I recommend this book edited by Paul Buckley and Stephen Angell.
Here is what Fox says about the Bible in his Journal:

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?

**

Friday, July 7, 2017

"The Lord Opened Unto Me": passages from George Fox's Journal in which he reveals a radical approach to religion

George Fox, the founder of Quakerism, saw himself as a prophet, called by God to lead people to their Inward Teacher, the Light of Christ. He felt that God had given him this message to share with the world. It was a radical message intended to transform society as well as individuals.
Several passages from Fox's Journal are included here, each with "queries" (open-ended questions) to help you reflect more deeply. The first passage describes Fox’s awakening to his 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.


George Fox and Prophetic Awakening


George Fox as John the Baptist, a Voice Crying in the Wilderness

“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 this year’s Pacific Yearly Meeting annual gathering is “Awakening to the Presence.” I don’t know about you, but I often prefer to lay 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.)[1]
 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 Christian took to heart:

“And it shall come to pass afterward, that I [God] will pour out my Spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions.” Joel 2:28 (ASV) 

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 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 the prophetic role of Quakerism, I’d like to examine the prevalent view that Quakers are, or were, mystics. There is some truth to that statement. I’ve studied and written extensively about Rufus Jones and Howard Brinton, theologians who saw Quakerism as a mystical religion. However, it is important to note that in order to make that claim, they drastically altered the definition of mysticism to make it a group as well as individualistic experience. They also  claimed that mystics could be activists, for which there isn’t much historic precedent. Van Rad, an Old Testament scholar, wrotes: “The 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.” [2]
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 Kingdom of God, 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.
What I’d like to do in this limited time we have together is share some of the characteristics of Quaker prophetic ministry, and some of the methods used by early Friends to bring about personal and social transformation. We’ll look at some passages from Fox’s Journal that illustrate what it means to be a Quaker prophet and discuss queries about them in small groups. I hope you’ll take this pamphlet to your home meeting and use it in your adult study. This is a part of our Quaker tradition we need to study and learn from. If you’d like for me to lead such a study, please feel free to invite me. My email is: interfaithquaker@aol.com.

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. 

In my next blog post I'll discuss 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. These passages illustrate the various ways that George Fox and early Friends sought to bring about personal and social transformation--a prophetic awakening of individuals and society.


[2] Quoted in Durland’s “Was George Fox a Prophet?” Quaker Religious Thought, Vol. 43, Article 2.  Geyhard von Rad, Old Testament Theology, Vol. II: The Theology of Israel’s Prophetic Traditions, trans. D.<.G. Stalker (NY: Harper and Row, 1965), p. 62.