Are Friends a People of Peace?

Some observations that Friends will disagree with. Another Friend asked if we have a center, or a sense of a center, at Meeting. After thinking, I believe that, as a Religious Society we do not. I also believe that a great many, if not a potentially large majority, of Friends, want it that way. If I am perhaps mistaken that a majority of Friends do not wish for a greater sense of centeredness in the wider FGC community, it is my observation that Friends are not willing to do the things that will facilitate a “sense of meeting” amongst our diverse community.
Friends no longer have a corporate peace testimony, but seem to live as though non-violence is a preferred response to injustice, militarism, or the presence of evil, if Friends will accept the concept of evil as a legitimate concern. I say we no longer have a corporate witness to peace for a variety of reasons, but I wish to make one thing perfectly clear. Many, many, individual Friends are wholly committed to non-violence, and live a life that reflects as much. There are some Friend’s communities that reflect the peace testimony in a corporate manner. These are positive representations of faith, but I am not quite sure how they are identifiably Religious, or that they are representative of the Quaking experiences of our apocalyptic forbearers.
Yet I have digressed. Friends no longer have a corporate peace testimony because our identity is that of American citizen (perhaps FUM), or liberal democrats or Green Party activists (perhaps FGC), or insignificant in number and outreach (RSOF Conservative). We have become, “like all the other nations.” Indeed, Friends reflect the same attitude of our fundamentalists counterparts (enemies?) in that we have come to view the nation state as the primary means of reflecting the nature of our beliefs, instead of our own committed corporate actions. Friends are a people of politics, who generally come together for silence with others who would not think of challenging another Friends politics, ministry, or reflections of witness. So, our allegiances are not with meeting, and, we refuse accountability to meeting.
We have become a people who recognize that the nation state and militarism are the reality of the current age, that the zeitgeist that never changes. However, since the American Civil War, and Friends commitment to secular political action, military service, and maintenance of political power that necessitated the discarding of peculiarities by most, Friends have stopped challenging the zeitgeist. We have acquiesced to the maintenance of, or obtaining of power, in order to carry out specific concepts of Equality, Peace, or Integrity. Simplicity, perhaps most of all, has lost its corporate sense entirely. In our struggle to legislate a specific ethic, whether it be equal social status for Blacks, immigration reform or hospitality for neighbors, or the right of Gays and Lesbians to join the military without the complications of identity, we have come to believe, in my observation, that the burdens of socio-cultural reality are such that we all must compromise a sense of the meeting in order to facilitate justice through the ballot box.
Ballot boxes, however, or legislation, are not the primary vehicle for justice or peace. They are legitimate means, but are they representative of the overall aims of a Religious Society who, at least among some, indicate that reconciliation is as important to our faith as western justice. In other words, we feel like our primary aim as a religious society should be to reconcile after justice is authorized through the political process. Friends, I am not naive enough to believe that reconciliation is part of this process. While we patiently wait for our worshipful business to be reconciled before making a decision that will effect the whole of the meeting, we will not be patient servants and advocates for those who lack the experience, education, or loving-kindness to accept justice. And, we fail to love our enemies when we act as a society to pick and choose which aspect of legislation our worth our time and support, while discarding the importance of apparently lost causes. We will not end war, but we can reduce nuclear armaments by a few. They will not be destroyed, only placed in storage.
We will support someone’s right to fight, as the military is a reality of our age, and this is an equality issue. But to fight for another person’s right to fight when you yourself refuse the obligation to defend your accepted lifestyle is terribly inconsistent. It lacks integrity. Some say that it was an important event when African Americans could be seen as equals in the armed forces. I agree, and I also agree that it was a major indicator that the time to fight the civil rights battles had come. But the result of this battle for equality. The victimization of communities by the poverty draft, the fact of black soldiers often being given the shit end of the stick in combat situations, the fact that civil rights has had little or no effect in correction the socio-economic standing of most Black communities. In essence, we have asked the Black population to serve disproportionately to defend “our” way of life, all the time saying it is an equality issue.
All the this time, we work to marginalize those persons who, because of their own socio-economic circumstances, and the erosion of their own admittedly unhealthy identities, are left feeling that they either did not have a voice, or were simply disregarded. This does not defend racism, it reflects the reality of legislating morality. It also does not suggest that such legislation has been entirely ineffective or immoral. I suggest that it simply does not represent a coherent or cohesive sense of Friends. We have lost a sense of corporate testimony. We say peace and security, but really feel that equality is more important than non-violence. The funny thing is, that while we talk about equality, very few of us sacrifice to make it a reality in our lives. We have things that are worth defending, perhaps hiding behind the peace testimony as an excuse to continue on, believing that world peace will someday vindicate our view of the world, and that it may occur before Jesus returns. God forbid that Friends legitimize Jesus, who preached that we love our enemies, and pray for those who persecute us. That we sacrifice to point out the injustices of domination, instead of engaging in power struggles to emerge victorious.
Friends, victory is never won. Not in war, not after the civil war, not after the world wars, not in Iraq or Afghanistan. It will not be won by gays or lesbians. It will not be won by the vast numbers of women who won the right to go into combat only to suffer incredible rates of rape and assault at the hands of their comrades. Victory is never won. We only have hope that our ethic is someday vindicated by a God who reflects our greatest potential for grace and mercy on the just and unjust. If we no longer accept this, then it is not just that we have lost our witness to Peace. We are no longer religious. We are a political club that engages in time-outs and potlucks. We are justified by our own arrogance, believing that we are a superior intellectual reflection of peace and justice than the living God, a God which we no longer know, and exclude the potential that we someday might.

Some thoughts on ethics

The stories we tell to one another reveal much about who we are, and what we believe. In my family, the children love to hear stories of how mom and dad met, or the ice storm that was occurring when mom went into labor with Micah. With Emma, we didn’t even own a car, and relied on neighbors to drive us 15 miles to the hospital. Such stories, which are similar to those narratives told by most families, not only keep our children or friends amused. Stories of our lives are integral pieces of identity formation. Not only do they reveal much about us to others, they provide a foundation for who we believe we are as individuals, as members of families, and as participants in community.
Interestingly, the stories we tell one another within the context of family or community often indicate the social and kinship roles that we are expected to maintain as individuals. Not only do the stories we tell about dad tell us what kind of person he is or was, but also indicate the kind of character expected from males in the family. Stories about early American heroes not only serve to bring us together as Americans, but indicate the type of individual character that best serves the interests of the overarching American themes of individualism, exceptionalism, and overachievement.
Such themes are not strictly conservative political or liberal social values in the United States. Stories we tell about the American independence movement or the Underground Railroad, the two World Wars or the Civil rights movement of the 50’s and 60’s, are seminal, not only to how we view ourselves as Americans, and the roles we are expected to master as American citizens, but how we measure ourselves individually against our political and religious opponents. We are a story-formed people, and, perhaps, a story-formed race of created beings. We use stories, not always as a fully fact-checked facsimile of truth, but as indicators, reflections, and re-enforcers of truth. And, like any language game, we use stories to harness the reigns of power, and legitimate our claims that we possess the knowledge of truth and the right to express it.
For much of history, stories that were once oral in nature have been codified into standard texts. Indeed, the first thing that humans do at this point in history is codify truth in the form of constitutions, contracts, rule books, and other projects of human reasoning designed to take the element of the supposed fallibility of oral presentations out of the process of human progress. If the Enlightenment, and its grandchild modernity insist on anything, it is that we must no longer allow stories to encumber us with continuity of identity, or chain us to the misleading ministrations of mythology. Stories, suggest the empiricist, are the bane of human liberation and individual freedom. Reason is the liberator of humanity, goes the argument against maintaining the ethics of the past, whether they be underwritten by religion, ancient philosophy, or even, the particular ethics of ethnic, racial, or economic experience.
You might be raising the question at this point, what does this have to do with Quakerism? I suggest that the tensions that exist between story and reason, and between past and future, and that place in between in which Quakerism should serve to mediate, have been eliminated. Reason marginalizes the stories of our beginnings, the historical nature of our moral authority, and the concept of cultural continuity. Our future is open for consumption, without the burden of the limits of ancient values, texts, or gods. We can choose our identities in America, shopping around for the right fashion, fantasy, political cause or spiritual truth that appeals to us as individuals, and serves to comfort our self-marginalizing tendencies by legitimizing the supremacy of choice.
I contend, however, that ethics should not be a matter of choice. Before you become too upset or puzzled, I will quickly explain what I do not mean. No one should be forced to practice any religion, and there should be no mandate that we become Lutheran, Baptist, Sunni, or Orthodox Jew. I do not mean that we should legislate school prayer, or that the political wishes of a faith community be codified into secular law so that there can be no gay marriage or divorce. I do not seek political legitimization of any faith, nor do I suggest that religious codes trump democratically derived legal codes within the context of our society. I am a firm believer in self-determination, and believe that the participation in any group, religious or otherwise, be voluntary.
However, I contend that faith itself, the foundation of what we come together for on First Days, is not a matter of choice. Faith, and faithfulness, is a matter of experience, discernment, and praxis, or, the practice of living out of a belief. I contend that our experience of the divine crosses the line that demarcates the distance between story and reason. For those who have experienced the risen Christ, this means that we no longer choose our identity, but assume the identity of a chosen people. As Paul says, “we are no longer our own.” As the author of First Peter writes, we are “a peculiar people.” God’s own possession. As such, when it comes to discerning community morals and the ethics that place those values on public display, we are a people of the Book, and not necessarily a people of reason.
There is a challenge of unlimited scope that becomes evident when one assumes the ethic of a religious narrative that claims to be an alternative to the supremacy of reason. Primarily, at least in the western world, we are forced to make a choice that exists in that tension I mentioned before. In order to be taken seriously as a community, and in order to have our faith legitimated, we feel we must compete in the marketplace of pragmatics in order to fully participate in our democracy. Yet there is another aspect of the challenges of reason that compete with faithfulness. That is the challenge of economic and political power. In the pursuit of both, the people of God have often chose to manipulate the ethics of the Yahwist story and marginalize the life of Jesus as the primary informants of our identity. We instead choose to pursue power in a political manner that ignores the reality of the cross, and according to an economic ethic that ignores the manner of life which Jesus lived. I believe that, in America, we have become a people whose faith and practice is legitimized by the nation state, and who view the nation state and liberal democracy as the primary means of continuing the work of God.
However, the only legitimization necessary to a community of faith is the evidence of a corporate life that reflects their faith, and prioritizes the truth of Jesus of Nazareth over the power of nation states as a means of garnering justice. The key component to living such a life of faith is the characteristic of patience. Just as Jesus’ faithfulness was vindicated by the resurrection, so shall the faithful community be vindicated by God. Faithfulness exhibits the trust that God will act in the future, and that those actions will justify those believers who chose to live without the advantage of identity surfing. One example of such faithfulness exists in the midst of the Holocaust. It is the story of a Huguenot community in occupied France.
During the occupation, very few French nationals served the organized resistance. The realities of World War I and the failure of the impenetrable Maginot Line had demoralized many of the citizens. Many French simply complied with Nazi rule, including participation in the destruction of the Jewish and other marginalized populations. However, in a town called Le Chambron, more than 6000 Jews were saved from Nazi imprisonment and worse, because there were people who considered themselves citizens of the Kingdom of God, and thus not bound to serve military or elected authority simply because of potential consequences. Academic Philip Haillie wrote in 1981 that many French citizens not only collaborated with the German occupiers, but tried to outdo them in anti-Semitism in order to maintain good relationships with their conquerors. Hallie, an American Jew, wrote that the French Protestant village, surrounded by a nation of nominal Catholics and humanitsts, were different. They were different he wrote, because he perceived that they had no choice in the matter of helping Jews escape certain death. The read the Bible, and they took it seriously. In fact, Hallie wrote, “They believed it… they were literal fundamentalists.”
Now there is a catchphrase. Fundamentalists. However, fundamentalism in the context of Christianity, does not regard literalism as any more than an aspect of certain fundamentals of faith. Literalism itself, or belief in the story, can be separated from fundamentalism, which is more of an American political movement and fairly uncomfortably developed relationship between western reason and biblical faith. For instance, many fundamentalists will concern themselves with biblical values that reinforce common social themes of patriarchy, homophobia, and heaven as the primary expression of social justice. Yet, fundamentalism does not do justice to the biblical story, or the story of Jesus, or the ability of a community to believe that the Holy Spirit can guide a community to interpret the authoritative texts in a faithful manner that bears fruit in a manner that is different from another community. Fundamentalism does not have the patience to wait for divine vindication, and has thus chosen political power to establish a semblance of God’s perceived will in dominance over the rest of an unbelieving society.
Yet, the story of God, the biblical account of Jesus’ life, the reality of the cross, and the resurrection, point to a different ethic, and this ethic flies the face of reason when given the same weight on the cosmic scales of community praxis. The story of God’s chosen people is a narrative in which God has offered salvation to humanity through the developing of relationship between Creator and creation. The life lived by Jesus welcomed the world into a covenant that was established with Abraham and Sarah, with Hannah, Ruth, and David, and with all Israel. This covenant trusts that God will act faithfully, and enjoys a faithful response to the divine expression of love. Faithfulness means an expression of love toward the Creator, and toward one another whether neighbor or enemy. And if we believe in the supremacy of Jesus’ ethic of love as the expression of God’s truth, we have no choice when it come to protecting the oppressed, inviting the marginalized into our homes, and pursuing justice.
Wwe also have no choice in the question of violence. This, my Friends, is giving literal meaning to the whole of a text, and not only shoe-horned proof-texts that underwrite homophobia and other aberrations of God’s desire. Indeed, as Quakers, we should have no choice in the question of political power. If we are faithful to the story of Jesus, we sacrifice ourselves voluntarily so that we, as a people, can reflect the desire of God for the faithfulness of humanity. A desire that is shown fully in the life and voluntary sacrifice of Jesus the Messiah.
Jesus’ life showed very little regard for empirically developed and fully reasoned ethics. Jesus simply displayed an ethic of love and faithfulness. It was an ethic of justice, and egalitarian community - of welcoming in those who repented and maintaining faithfulness in the face of persecution. Jesus was a literalist, not in the sense of Torah as a means of controlling communities as maintaining hierarchies, but as a man who believed that God existed in a literal sense, and could be trusted to be faithful to those communities who identified themselves as a possession of God, and not persons free to choose amongst ethics of other nations that would make them relevant to the politics at hand. The life Jesus is an invitation to participate in the people of God, not a coercive historical act that mandates God’s will be executed by human institutions through forced baptisms, crusades, state churches or ballot boxes.
The people of God experience God’s love, and believe the attending ethic is revealed through Jesus, then voluntarily join a community that reflects God’s love because they do not consider alternatives to love as a viable option. There is not always reason in a nonviolent ethic. There is not always reason voluntary sacrifice, whether it be on a cross, or refusing to sacrifice to Caesar, or refusing to baptize infants. There is not always reason when followers of Jesus involuntarily sacrificed in the manner of the Underground Railroad, or refusing to defend personal property in the manner of Mennonites and many Quakers during the Revolutionary and Civil Wars when they refused to take sides. There is little reason in marrying same sex couples within the context of your faith community when it marginalizes your congregation from the mainstream church. Yet, faithfulness is not always reasonable. In the ethic of Jesus, there are many things worth dying for, but none worth killing for, and this does not always make sense.
In the ongoing ethic of American freedom and justice, and the tension between liberal democracy and the rest of the world, a vast number of our neighbors and enemies believe that certain expressions of strength can be considered. These considerations are the use of militarism, including the bombing of civilians targets, and most recently even torture, as a potential means of saving innocent lives and ensuring the progress of the experiment of democratic power structures or the maintenance of academically and scientifically reasoned Marxist regimes. In each case of such use of power, whether it be the election of the socialists in Germany, or the bombing of Britain, the fire-bombing of Dresden or the annihilation of Hiroshima and Nagasaki, whether Stalinism or Maoism, the tenets of empiricism and reason have expressed an ethic of power as an appropriate response to evil or injustice. Though democracy progresses forward, and the Cold War has been won, “evil” still exists and another enemy rises to fight. It may indeed be necessary for the empire to maintain order and for modernism to pursue justice. Yet, such is not the example of God, or the narrative of God’s People.
The narrative of God, which informs our identity as a chosen people, reveals truth through the servanthood of the church as informed by the life of Jesus. The people of Le Chambron new that God’s ethic was revealed in the life of Jesus, and that such a life lived is salvific, not only for a future kingdom, but for communities who participate in such an ethic in the present. We are saved from the machinations of militarism that carry out a perceived will of God without really believing that God can literally bring about salvation. Western empires perceive the cross as salvific without expecting that they must carry their own in a sacrificial manner. Reason sacrifices others, whereas followers of Christ sacrifice themselves voluntarily, in order to defend the marginalized and oppressed.
As such, I hope Friends will consider a new ethic when election time comes, and when the time comes to argue for social justice in a manner that obligates a Quaker ethic upon others. First, an ethic of Jesus can only be an ethic that is voluntarily accepted by those persons engaging in a community of faith. Non-violence just might include the abstaining from obligating others who do not believe in serving the poor or serving the marginalized. To democratically force such an ethic upon others is tantamount to accepting that a majority ethic of militarism, torture, or policies that maintain institutionalized racism is properly binding to our own community of faith.
Secondly, I suggest that, as Friends, we have no business voting to obligate others to contribute to expressions of our faith, such as the peace testimony or love of enemy, when we ourselves have been unwilling, in some circumstances, to sacrifice privilege on behalf of what we perceive to be justice. If we are going to pursue justice, we must do so as a community, and make the economic and social choices that prioritize our communities as examples of what peace or salvation look like, over the tendency of many persons of faith to vote for something that resembles peace and justice. Problematically, this is most often an expression of peace an justice underwritten by empire, continued economic privilege and consumer choice, and military or legal coercion.
Finally, what are Friends to do about injustices such as racism, sexism, and homophobia if we do not participate in a system that offers opportunities to resolve such realities. I believe that we as Americans, whether Quaker or not, fully believe that justice can only be achieved through the manipulation of power. There is much more than a grain of truth to such a belief. But if a Friend is Christ-centered, as I believe our Society historically is, we believe that we do not need to wield power or manipulate power in order to witness to justice. We may indeed sacrifice ourselves in acts of civil disobedience, or act in the manner of Tom Fox, or John Woolman, or the many women who preached publically despite severe consequences. We might speak prophetically to Truth. Yet, unless we as a community provide an example of what the future looks like, we are limiting ourselves to one view of justice, and perhaps, it is not the Creator’s view.

should we be relevant?

My question in ethics today was, should Christians insist upon social relevance when developing ethics or in responding to social issues. I raised the Question because I was reading a book for class written by John Cobb, and he was fairly insistent upon developing an ethics that was relevant to the world at large, possibly in hopes of guiding the culture toward a Christian end, if not necessarily by Christian means. Of course, one has to ask if unethical means justify an ethical end.
For example, many Quakers voted for either John Kerry, or the Green Party in the last election as a response to the horror of the Bush administration. When questioned about the ethics of voting for someone who would continue the "war on terror" and was totally absorbed in a quest to defend an American way of life that is inherently oppressive to millions, if not totally obscene in it consumerism, many said it was a matter of getting Bush out of office. Oh, I see, the lesser of two evils route.
Yet, isn't participation in the American electoral system participation in an unjust system. Did not a vote for John Kerry undermine any real chance that an alternative voice to the American political spectrum would be heard. And, aren't we ethically wedded to challenging every injustice at the core, such as the illegitimacy of most claims to authority and power made by any government that refuses to value life when it comes at the expense of profit or individual freedoms? and don't get me started on the dope smoking hippies of the Green Party! Ok, some of them are nice folks...
Anyway, if voting for the liberal anti-war agenda personified in the form of Dennis Kucinich is being relevant to our society simply because it is participation in the liberal democracy that holds the world at bay with nuclear weapons and Baywatch, no thanks. I might rather watch Baywatch... or the Super Bowl. Then my opinions will not only be relevant to most Americans because I am culturally informed, but because I hold on tightly to those values that suggest the right to oppress and objectify women ethically trump any woman's right to deprive me culturally mandated bliss.