
Most-commented articles on Friends Journal website of all time. February’s article on the vision of Quakerism by Don McCormick has been a surprise rocket to #2, but no one is likely to ever catch Su Penn’s piece from 2013.

Most-commented articles on Friends Journal website of all time. February’s article on the vision of Quakerism by Don McCormick has been a surprise rocket to #2, but no one is likely to ever catch Su Penn’s piece from 2013.
Barring a very improbable series of events we will more than likely be looking at President Trump once the numbers have been tallied overnight. And not just him but a radicalized Trumpian Congress, Senate — and because of the successful stonewalling against Obama’s nomination — Supreme Court. We’ve not just elected an authoritarian: we’ve also taken away the entire system of checks and balances that might be able to hold him back. Add to that the expansion of the raw power of the executive branch in recent years and it’s the setup for a dystopian TV show.

We’ve seen seemingly stable countries fall apart under conditions like this. We claim American exceptionalism but history is littered with the corpses of democracies that didn’t make it. This will be the biggest test of our civic values in our lifetimes. We might well experience things the American republic has never seen: the imprisonment of a losing opposition leader, the rise of organized hate crimes, wholesale theft of incredible wealth by a new oligarchy, the divying up of the world back into empires… The model of a kind of alt right soft dictatorship is well developed by this point and Trump has been clear throughout both his career and his candidacy that it’s his vision.
We do not get to choose our era or the challenges it throws at us. Only someone with historical amnesia would say this is unprecedented in our history. The enslavement of millions and the genocide of millions more are dark stains indelibly soaked into the very founding of the nation. But much will change, particularly our naivity and false optimism in an inevitable forward progress of our national story. We must respond with courage and grace. We’re going to get a lesson in what’s really important. Time to engage.

It’s one of those quotes we frequently hear: that George Fox said a minister’s job was “to bring people to Christ, and to leave them there.” But when I go to Google, I only find secondhand references, sandwiched in quote marks but never sourced. It turns up most frequently in the works of British Friend William Pollard, who used it as kind of a catch phrase in his talks on “An Old Fashioned Quakerism” from 1889. Suspiciously missing is any search result from the journal or epistles of Fox himself. It’s possible Pollard has paraphrased something from Fox into a speech-friendly shorthand that Google misses, but it’s also possible it’s one of those passed-down Fox myths like Penn’s sword.
So in modern fashion, I posed the question to the Facebook hive mind. After great discussions, I’m going to call this a half-truth. On the Facebook thread, Allistair Lomax shared a Fox epistle that convinces me the founder of Friends would have agreed with the basic concept:
I’m guessing it is paraphrase of a portion of Fox’s from epistle 308, 1674. Fox wrote “You know the manner of my life, the best part of thirty years since I went forth and forsook all things. I sought not myself. I sought you and his glory that sent me. When I turned you to him that is able to save you, I left you to him.”
Mark Wutka shared quotations from Stephen Grellet and William Williams which have convince me that it describes the “two step dance” of convincement for early Friends:
From Stephen Grellet: “I have endeavoured to lead this people to the Lord and to his Spirit, and there is is safe to leave them.” And this from William Williams: “To persuade people to seek the Lord, and to be faithful to his word, the inspoken words of the heart, is what we ought to do; and then leave them to be directed by the inward feelings of the mind;”
The two-step image comes from Angela York Crane’s comment:
So it’s a two step dance. First, that who we are and how we live and speak turns others to the Lord, and second, that we trust enough to leave them there.
But: as a pithy catch phrase directly attributed to Fox it’s another myth. It perhaps borrowed some images from a mid-19th century talk by Charles Spurgeon on George Fox, but came together in the 1870s as a central catch phrase of British reformer Friend William Pollard. Pollard is a fascinating figure in his own right, an early proponent of modern liberalism in a London Yearly Meeting that was then largely evangelical and missionary. Even his pamphlet and book titles were telling, including Primitive Christianity Revived and A Reasonable Faith. He had an agenda and this phrase was a key formulation of his argument and vision.
He is hardly the first or last Friend to have lifted an incidental phrase or concept of George Fox’s and given it the weight of a modern tenet (“That of God” springs to mind). More interesting to me is that Pollard’s work was frequently reprinted and referenced in Friends Intelligencer, the American Hicksite publication (and predecessor of Friends Journal), at a time when London Friends didn’t recognize Hicksites as legitimate Quakers. His vision of an “Old Fashioned Quakerism” reincorporated quietism and sought to bring British Friends back to a two-step convincement practice. It paved the way for the transformation of British Quakerism following the transformational 1895 Manchester Conference and gave American Friends interested in modern liberal philosophical ideals a blueprint for incorporating them into a Quaker framework.
The phrase “bring people to Christ/leave them there” is a compelling image that has lived on in the 130 or so odd years since its coinage. I suspect it is still used much as Pollard intended: as a quietist braking system for top-down missionary programs. It’s a great concept. Only our testimony in truth now requires that we introduce it, “As William Pollard said, a Quaker minister’s job is to…”
And for those wondering, yes, I have just ordered Pollard’s Old Fashioned Quakerism via Vintage Quaker Books. He seems like something of a kindred spirit and I want to learn more.

Looking back at a 2005 post that started to lay out what was to become QuakerQuaker:
Maybe the web’s form of hyperlinking is actually superior to Old Media publishing. I love how I can put forward a strong vision of Quakerism without offending anyone – any put-off readers can hit the “back” button. And if a blog I read posts something I don’t agree with, I can simply choose not to comment. If life’s just too busy then I just miss a few weeks of posts. With my “Subjective Guide to Quaker Blogs” and my “On the Web” posts I highlight the bloggers I find particularly interesting, even when I’m not in perfect theological unity. I like that I can have discussions back and forth with Friends who I don’t exactly agree with.
On the blogs, Robin Mohr wrote about Friends leadership and vision and the “Nakedness/You’re Not a Quaker” responses continue with two more follow-up’s among this week’s Editor Picks. Elsewhere, the Modern Quakers and Clothing project has been collecting some great personal stories. And on a housekeeping note, donations for QuakerQuaker have been pretty light lately; please consider helping out.
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Naked Leadership? [QuakerQuaker This Week, 2/26/12] — QuakerQuaker
Naked Leadership?
On the blogs, Robin Mohr wrote about Friends leadership and vision and the Nakedness/You’re Not a Quaker responses continue with two more f…
Over on Tape Flags and First Thoughts, Su Penn has a great post called “Still Thinking About My Quaker Meeting & Me.” She writes about a process of self-identity that her meeting recently went through it and the difficulties she had with the process.
I wondered whether this difficulty has become one of our modern-day stages of developing in the ministry. Both Samuel Bownas (read/buy) and Howard Brinton (buy) identified typical stages that Friends growing in the ministry typically go through. Not everyone experiences Su’s rift between their meeting’s identity and a desire for a God-grounded meeting community, but enough of us have that I don’t think it’s the foibles of particular individuals or monthly meetings. Let me tease out one piece: that of individual and group identities. Much of the discussion in the comments of Su’s post have swirled around radically different conceptions of this.
Many modern Friends have become pretty strict individualists. We spend a lot of time talking about “community” but we aren’t practicing it in the way that Friends have understood it – as a “religious society.” The individualism of our age sees it as rude to state a vision of Friends that leaves out any of our members – even the most heterodox. We are only as united as our most far-flung believer (and every decade the sweep gets larger). The myth of our age is that all religious experiences are equal, both within and outside of particular religious societies, and that it’s intolerant to think of differences as anything more than language.
This is why I cast Su’s issues as being those of a minister. There has always been the need for someone to call us back to the faith. Contrary to modern-day popular opinion, this can be done with great love. It is in fact great love (Quaker Jane) to share the good news of the directly-accessible loving Christ, who loves us so much He wants to show us the way to righteous living. This Quaker idea of righteousness has nothing to do with who you sleep with, the gas mileage of your car or even the “correctness” of your theology. Jesus boiled faithfulness down into two commands: love God with all your might (however much that might be) and love your neighbor as yourself.
A “religious society” is not just a “community.” As a religious society we are called to have a vision that is stronger and bolder than the language or understanding of individual members. We are not a perfect community, but we can be made more perfect if we return to God to the fullness we’ve been given. That is why we’ve come together into a religious society.
“What makes us Friends?” Just following the modern testimonies doesn’t put us very squarely in the Friends tradition – SPICE is just a recipe for respectful living. “What makes us Friends?” Just setting the stopwatch to an hour and sitting quietly doesn’t do it – a worship style is a container at best and false idol at worst. “How do we love God?” “How do we love our neighbor?” “What makes us Friends?” These are the questions of ministry. These are the building blocks of outreach.
I’ve seen nascent ministers (“infant ministers” in the phrasing of Samual Bownas) start asking these questions, flare up on inspired blog posts and then taildive as they meet up with the cold-water reality of a local meeting that is unsupportive or inattentive. Many of them have left our religious society. How do we support them? How do we keep them? Our answers will determine whether our meeting are religious societies or communities.
Warning: this is a blog post about blogging.
It’s always fascinating to watch the ebb and flow of my blogging. Quakerranter, my “main” blog has been remarkably quiet. I’m still up to my eyeballs with blogging in general: posting things to QuakerQuaker, giving helpful comments and tips, helping others set up blogs as part of my consulting business. My Tumblr blog and Facebook and Twitter feeds all continue to be relatively active. But most of these is me giving voice to others. For two decades now, I’ve zigzagged between writer and publisher; lately I’ve been focused on the latter.
When I started blogging about Quaker issues seven years ago, I was a low-level clerical employee at an Quaker organization. It was clear I was going nowhere career-wise, which gave me a certain freedom. More importantly, blogs were a nearly invisible medium, read by a self-selected group that also wanted to talk openly and honestly about issues. I started writing about issues in among liberal Friends and about missed outreach opportunities. A lot of what I said was spot on and in hindsight, the archives give me plenty of “told you so” credibility. But where’s the joy in being right about what hasn’t worked?
Things have changed over the years. One is that I’ve resigned myself to those missed opportunities. Lots of Quaker money and humanly activity is going into projects that don’t have God as a center. No amount of ranting is going to dissuade good people from putting their faith into one more staff reorganization, mission rewrite or clever program.It’s a distraction to spend much time worrying about them.
But the biggest change is that my heart is squarely with God. I’m most interested in sharing Jesus’s good news. I’m not a cheerleader for any particular human institution, no matter how noble its intentions. When I talk about the good news, it’s in the context of 350 years of Friends’ understanding of it. But I’m well aware that there’s lots of people in our meetinghouses that don’t understand it this way anymore. And also aware that the seeker wanting to pursue the Quaker way might find it more closely modeled in alternative Christian communities. There are people all over listening for God and I see many attempts at reinventing Quakerism happening among non-Friends.
I know this observation excites some people to indignation, but so be it: I’m trusting God on this one. I’m not sure why He’sgiven us a world why the communities we bring together to worship Him keep getting distracted, but that’s what we’ve got (and it’s what we’ve had for a long time). Every person of faith of every generation has to remember, re-experience and revive the message. That happens in church buildings, on street corners, in living rooms, lunch lines and nowadays on blogs and internet forums.We can’t get too hung up on all the ways the message is getting blocked. And we can’t get hung up by insisting on only one channel of sharing that message. We must share the good news and trust that God will show us how to manifest this in our world: his kingdom come and will be done on earth.
But what would this look like?
When I first started blogging there weren’t a lot of Quaker blogs and I spent a lot more time reading other religious blogs. This was back before the emergent church movement became a wholly-owned subsidiary of Zondervan and wasn’t dominated by hype artists (sorry, a lot of big names set off my slime-o-meter these days). There are still great bloggers out there talking about faith and readers wanting to engage in this discussion. I’ve been intrigued by the historical example of Thomas Clarkson, the Anglican who wrote about Friends from a non-Quaker perspective using non-Quaker language. And sometimes I geek out and explain some Quaker point on a Quaker blog and get thanked by the author, who often is an experienced Friend who had never been presented with a classic Quaker explanation on the point in question. My tracking log shows seekers continue to be fascinated and drawn to us for our traditional testimonies, especially plainness.
I’ve put together topic lists and plans before but it’s a bit of work, maybe too much to put on top of what I do with QuakerQuaker (plus work, plus family). There’s also questions about where to blog and whether to simplify my blogging life a bit by combining some of my blogs but that’s more logistics rather than vision.
Interesting stuff I’m reading that’s making me think about this:
There’s a nice remembrance of George Willoughby by the Brandywine Peace Community’s Bob Smith over on the War Resisters International site. George died a few days ago at the age of 95. It’s hard not to remember his favorite quip as he and his wife Lillian celebrated their 80th birthdays: “twenty years to go!” Neither of them made it to 100 but they certainly lived fuller lives than the average couple.

I don’t know enough of the details of their lives to write the obituary (a Wikipedia page was started this morning) but I will say they always seemed to me like the Forrest Gumps of peace activists — at the center of every cool peace witness since 1950. You squint to look at the photos and there’s George and Lil, always there. Or maybe pop music would give us the better analogy: you know how there are entire b‑rate bands that carve an entire career around endlessly rehashing a particular Beatles song? Well, there are whole activist organizations that are built around particular campaigns that the Willoughbys championed. Like: in 1958 George was a crew member of the Golden Rule (profiled a bit here), a boatload of crazy activists who sailed into a Pacific nuclear bomb test to disrupt it. Twelve years later some Vancouver activists stage a copycat boat sailing, an act which spawned Greenpeace. Lillian was concerned about rising violence against women and started one of the first Take Back the Night marches. If you’ve ever sat in an activist meeting where everyone’s using consensus, then you’ve been influenced by the Willoughbys!

For many years I lived deeply embedded in communities co-founded by the Willoughbys. There’s a recent interview with George Lakey about the founding of Movement for a New Society that he and they helped create. In the 1990s I liked to say how I lived “in its ruins,” working at its publishing house, living in one of its land-trusted houses, and getting my food from the coop, all institutions that grew out of MNS. I got to know the Willoughbys through Central Philadelphia meeting but also as friends. It was a treat to visit their house in Deptford, N.J. — it adjoined a wildlife sanctuary they helped protect against the strip-mall sprawl that is the rest of that town. I last saw George a few months ago, and while he had a bit of trouble remembering who I was, that irrepressible smile and spirit were very strong!
When news of George’s passing started buzzing around the net I got a nice email from Howard Clark, who’s been very involved with War Resisters International for many years. It was a real blast-from-the-past and reminded me how little I’m involved with all this these days. The Philadelphia office of New Society Publishers went under in 1995 and a few years ago I finally dropped the Nonviolence.org project that I had started to keep the organizing going.

I’ve written before that one of the closest modern-day successor to the Movement for a New Society is the so-called New Monastic movement – explicitly Christian but focused on love and charity and often very Quaker’ish. Our culture of secular Quakerism has kept Friends from getting involved and sharing our decades of experience. Now that Shane Claiborne is being invited to seemingly every liberal Quaker venue, maybe it’s a good opportunity to look back on our own legacy. Friends like George and Lillian helped invent this form.
I miss the strong sense of community I once felt. Is there a way we can combine MNS & the “New Monastic” movement into something explicitly religious and public that might help spread the good news of the Inward Christ and inspire a new wave of lefty peacenik activism more in line with Jesus’ teachings than the xenophobic crap that gets spewed by so many “Christian” activists? With that, another plug for the workshop Wess Daniels and I are doing in May at Pendle Hill: “New Monastics and Covergent Friends.” If money’s a problem there’s still time to ask your meeting to help get you there. If that doesn’t work or distance is a problem, I’m sure we’ll be talking about it more here in the comments and blogs.
2010 update: David Alpert posted a nice remembrance of George.
August 2013 updates from the pages of Friends Journal: The Golden Rule Shall Sail Again and Expanding Old Pine Farm.