What is Quaker Spirituality? (Part 2)

George Fox (1624-1691), founder of the Quaker movement, had numerous mystical encounters that he called “openings” in which he was given revelations that brought new insights. He sometimes described such experiences as being “taken up into the love of God.” One such insight, that everyone was “enlightened by the divine Light of Christ,” became a key concept in Quaker spirituality. This Light, they claimed, was universal and “would work out the salvation of all, if not resisted.” Originally called the “inward light,” in later periods Friends divided over its interpretation, evangelically-oriented Friends preferring to call it the Holy Spirit, and mystically-oriented Friends, the “inner light.”

Quaker spirituality initially developed around the idea of holiness, which they called perfection or union with God, a spirituality of radical optimism. Perfection, always a work of grace, brought power to overcome sin, a new sense of spiritual freedom, and soul-joy even amidst suffering. Quaker theologian, Robert Barclay (1648-1690) called perfection the “holy birth…fully brought forth.” Quakers always described perfection in biblical terms such as “The life hid with Christ in God” (Col. 3:3), “Christ in you, the hope of Glory” (Col. 1:27), to “partake of the divine nature” (2 Peter 1:4), and to be “one spirit” with the Lord (I Cor. 6:17).

Early Quakers had a thoroughly biblical worldview and considered the Bible authoritative. However, Fox felt he was primarily called “to direct people to the Spirit that gave forth the Scripture.” Quakers believed revelation was not closed, nor confined to Scripture, but Scripture was the touchstone of truth, and would confirm all direct, personal inspiration. The Bible and the practice of communal discernment became safeguards for self-deception.

Early Quakers, like many puritans in their time, initially anticipated the imminent second coming of Christ, but when it did not happen literally they recognized that Christ had come again spiritually, within each person. Quakers then began to proclaim a “kingdom now” theology, preaching that the Kingdom is within.

Quakers were evangelistic and prophetic, preaching good news to the poor and denouncing oppression--religious, social and political. They became a missionary-oriented movement on a grand scale, adopting an itinerant, apostolic style of preaching. A concern for freedom of conscience, equality of all persons, and social justice were corollaries of their evangelism.

Early Quakers could arguably be called a grass-roots Pentecostal movement. The experience of being "in the power," which meant being Spirit-filled and led, is one of the most recurring phrases in George Fox’s Journal. Early Friends often used the term "poured down" to refer to whole meetings that were “in the power.”

The first generation of Quakers were often harshly persecuted for their beliefs, and thus identified themselves as belonging to the long line of martyrs for God’s truth. Their experience of suffering was viewed positively as identification with Christ, and brought redemptive meaning and purpose. The cross as a daily enacting of the suffering of Christ, became a central symbol of Quaker spirituality. William Penn wrote, “The bearing of thy daily Cross is the only true testimony.”

Quaker christology emphasized the inward Christ (the inward Light) and the cosmic Christ (the universal Light) more than the historical Jesus. Quakers proclaimed that Christ must be awakened and experienced inwardly, not simply believed in as an historic figure or event. Quaker preacher, James Nayler, testified to this Christology which is the basis of incarnational holiness, “None can witness redemption further than Christ is thus revealed in them, to set them free from sin: which Christ I witness to be revealed in me in measure. ”

A twentieth century Quaker spiritual writer echoes this Christology in his classic text, A Testament of Devotion, “Deep within us all there is an amazing inner sanctuary of the soul, a holy place, a Divine Center, a speaking voice….Here is the Slumbering Christ, stirring to be awakened, to become the soul we clothe in earthly form and action. And He is within us all.” The biblical phrase “in Christ“ for Quakers did not mean simply being “in the church” or being “saved,” but signified a mystical relationship of divine indwelling and a complete transformation of being, a knowing God in oneself, and knowing oneself in God.

Carole Spencer serves as Associate Professor of Christian Spirituality at Earlham School of Religion. She is a recorded minister in Northwest Yearly Meeting.


This text is excerpted from the Dictionary of Christian Spirituality, Ed. Glen G. Scorgie.

What is Quaker Spirituality? (Part 1)

I am the Associate Professor of Christian Spirituality at Earlham School of Religion, a Christian Quaker seminary where students can choose a spirituality emphasis. When people ask me what I teach I am always a bit reluctant to say “spirituality.” It sounds so self-righteous and superior! I continually wonder if it is even possible to “teach” spirituality, and on a more fundamental level, what it is that I am actually teaching. Spirituality is a slippery word that can mean practically anything, and is notoriously difficult to pin down to a simple definition that can be universally agreed upon. 

All spirituality is contextual. That is a postmodern axiom, true for all spiritual traditions, and emphatically so for Quaker spirituality which has always been contextual to the core, developing in reaction to, as well as accord with, its historical circumstances. When I teach Christian spirituality I bring to my classes a broad background of a lifetime of immersion in Protestant Christianity, as well as scholarly study of the diversity of Christian traditions. I also bring the experiences of my own spiritual journey and its grounding in the context of a particular Quaker tradition with its own unique history and development.

If I were to ask ten Quaker students at ESR to define and describe Quaker spirituality I would be certain to receive ten different descriptions each shaped by that student’s particular context and life experience. Granted there might be some commonality, but also wide divergence.

Knowing it is virtually impossible to summarize Quaker spirituality in a way that would be acceptable or recognizable to all within the diverse body called Quakers, it takes some boldness and even chutzpah to attempt such a task in 850 words or less. Yet this was my challenge when asked to write an entry on Quaker spirituality for the Dictionary of Christian Spirituality, recently published by Zondervan. So I offer it not as an authoritative description, but merely as a place to begin a conversation around the question, what is Quaker spirituality?

Quakerism began as an experiential faith with a strong mystical interiority, yet a mysticism that was not primarily individual but oriented toward the creation of an alternative community and mission in the world.  Being theoretically non-creedal and non-sacramental, its spiritual expression became highly malleable to historical trends and conditions.

Although we rarely think of Quaker spirituality today as puritan it was originally molded by its emergence in a Puritan/Calvinist context, and subsequently shaped in turn by forces of Quietism, evangelicalism, revivalism, modernism, pluralism, and secularism. In each new context, divergent forms of Quaker spirituality developed, conserving some elements of the tradition and secularizing others.

The first Quakers called themselves “Children of Light” and “Publishers of Truth” but were derisively called “Quakers” because they trembled when they spoke through the inspiration of the Spirit. Quakers today rarely tremble, and the spirituality of its various contemporary branches ranges from conservative evangelical to non-theist.

Quakers are uniquely divided by two forms of worship, “unprogrammed” Friends, meet in silence, without clergy, music or visible sacraments; and “programmed” or pastoral Friends follow a set order of worship, with hymns, scripture, sermons, and prayers. Early Quaker worship was both contemplative (based in silence and surrender) and charismatic. After a long period of silent waiting, messages would be delivered spontaneously through the inspiration of the Spirit.

Quakers of all types continue to be connected by a strong sense of history, as well as a few unique elements such as a consensus decision-making, a testimony to peace and gender equality, and an appreciation for the spiritual value of silence. The basis of all Quaker spirituality is a direct, unmediated experience of God. This may happen individually in the process of conversion and prayer, and communally in the experience of worship.

Carole Spencer serves as Associate Professor of Christian Spirituality at Earlham School of Religion. She is a recorded minister in Northwest Yearly Meeting.


This text is excerpted from the Dictionary of Christian Spirituality, Ed. Glen G. Scorgie.

Report from Northwest Yearly Meeting, July 2011

By Carole Spencer

From July 24-28 I attended the 119th session of Northwest Yearly Meeting of Friends Churches (NWYM) at George Fox University in Newberg Oregon. Northwest Yearly meeting is an evangelical Yearly Meeting made up of programmed churches in Oregon, Washington, and Idaho. NWYM is the meeting I have been connected with all my life as a Quaker (30 some years) until I moved to Richmond last summer. This summer it seemed strange to attend as a “visitor,” but it was wonderful to see so many long-time friends.

The keynote address was the last message given by the outgoing YM superintendent
Colin Saxton. Colin has served seven years as superintendent of NWYM and will be
moving to Richmond to become the General Secretary of Friends Uniting Meeting in January 2012. There is a great sadness in NWYM with Colin’s departure as he is deeply loved, respected and admired. The only person there who felt joyful about his coming to Richmond was, of course, me!

Before Colin delivered his message, he introduced Rebecca (Becky) Ankeny whose nomination to become Superintendent was approved a few days later by the business meeting. Becky is a faculty member in the Literature & Writing Department of George Fox University and has also held administrate posts there. Becky will become the first female superintendent of NWYM. At the session to
approve her nomination a number of people spoke to the importance of the Quaker testimony to the equality of women and men, and some lamented the failure to consistently maintain it over time within the YM. When the recommendation of Becky was finally approved by the meeting, and she was called in to hear the announcement, she was given a standing ovation. Becky’s parents were missionaries and she grew up in Northwest YM. She is a graduate of George Fox College and the University of Oregon.


The theme of the 2011 sessions was “In Christ—one people—growing together” and the key biblical text: Eph. 4:13. The YM brochure reminded everyone that “True spiritual maturity is most fully expressed in community. When individual members experience the connecting power of the Holy Spirit and when our differences and disputes are surrendered to Jesus, we find a unity that transcends our diversity. We have a new purpose and direction.”

The theme of love and unity amidst conflicting viewpoints was a consistent thread throughout the sessions. Colin made
a point in his keynote to speak to people on the “poles” --those on the conservative and liberal ends of the YM --asking them to listen to each other and have respect for one another even if they have divergent perspectives. To facilitate this theme of unity and lay the groundwork for working through conflicts, some business sessions were laid aside for small groups to prayerfully share their experiences of times when differences of opinions divided them and times when conflict was transcended.

In two evening sessions Jan Wood from Seattle, Washington, presented messages on unity amidst diversity. (Jan also spoke at Indiana Yearly Meeting this year). Five people were recorded as ministers this year. One, Leslie Murray, a good friend
of mine, is a Youth Pastor and a dynamic young leader in NWYM. I was delighted to be able to attend a gathering in celebration of her gifts.

On the final night, a closing banquet was held honoring the five ministers who were approved for recording, and celebrating the golden anniversary of Friendsview Manor, a lovely retirement community in Newberg, OR.

Carole Spencer serves as Associate Professor of Christian Spirituality at Earlham School of Religion. She is a recorded minister in Northwest Yearly Meeting.

Following in the Footsteps of Thomas Kelly

By Carole Spencer

Chance
Providence
Luck
Good fortune
Opportunity
Destiny
Divine intervention…

These are some of the words that came to mind upon finding myself in lush, colorful, exotic Honolulu in early April in the midst of a busy spring semester when the Mid-west was still recovering from an especially bitter and icy winter.  Finding myself in Hawaii unexpectedly in April 2011 connected the dots on my spiritual journey in a most intriguing way beginning with my introduction to Quaker spirituality through the writer, Thomas Kelly, many years ago.

Those of you familiar with the Quaker landscape will know the name Thomas Kelly--educator, philosopher, and Christian mystic who became legendary in the Quaker world after his early death in 1941 when occasional writings from the last three years of his life were collected and published posthumously as A Testament of Devotion.

I first met Kelly through this slim, little book when like many spiritual seekers of the radical counter-cultural 60s and 70s, I had left my childhood faith far behind and was looking for something deeper and less “traditional” to fill the spiritual vacuum.  Ironically, in discovering Kelly’s book I found not only Quakerism, but a more ancient mystical Christian tradition that I had never known.  Kelly’s little book rocked my world and inspired me to join with Friends, go to seminary, and even played a significant part in my becoming a seminary professor.  But little did I know then that I would follow Kelly back to his Quaker home—literally!

When in the fall of 2010 a door unexpectedly opened to teach at Earlham School of Religion, I felt a strange nudge to book a flight to Richmond and interview for the position, even though I could not possibly imagine uprooting myself from my family and friends, the ocean and mountains of the great Pacific Northwest which had been home for 30 years, or George Fox Evangelical Seminary where I had taught for the past 15. Yet I felt a strong, distinct sense of call to ESR and Richmond. I could not explain the compelling leading, but it was unmistakable, and when the position was offered to me, I accepted with a sense of surprise and elation.

And through a most amazing experience of divine synchronicity I am now comfortably and joyfully settled into the house of my spiritual mentor, Thomas Kelly, which he had built in the 1920s when he taught philosophy at Earlham College.

It is not hard to sense the spirit of Kelly as I prepare for my courses in the same office where Kelly prepared, and pray in the same places where Kelly prayed.  And it appears that the spirit of Thomas Kelly is so strong in my life that it drew me to Hawaii.  So here is rest of the story….
In the middle of spring semester, in the wintry doldrums of February, an inquiry came to ESR from Honolulu Friends Meeting, which as “fortune” would have it, Mandy Ford, Director of External Relations, forwarded to me:

Carole,

“I received a Traveling Ministries request from Honolulu Friends Meeting. They are looking for someone to provide a program on "Building a Spiritual Community", and I wanted to see if you would be interested. Of course this requires distant travel, although I'm sure you wouldn't mind a trip to Hawaii.”

Mandy

Guessing that traveling ministry requests from exotic far-away places in the South pacific are not usual occurrences at ESR, I enthusiastically responded to the request. Thus began a delightful email correspondence with the woman planning the program, Renie Wong.  Renie and I had what I can only describe as instant rapport; we seemed to be kindred souls.  And only much later, after spending a day with Renie on a “magical mystery tour” of the North Shore of Oahu, did I learn how both our stories connected with Thomas Kelly, but in very different ways.  It was only after accepting the call to visit Honoulu Friends Meeting, that I realized that Kelly had gone to Hawaii from Richmond 75 years before me, and I was following in his footsteps!

Kelly, I would come to learn, had grown up in rural Southwestern Ohio, and for much of his life seemed to be fleeing from his humble, mid-western Quaker roots. He once wrote “I hate the Middle West---every stick and stone of it.” In 1935 spiritually and intellectually restless in Richmond, Kelly wrote to a friend, “One can hardly comprehend the quest of the Buddha sitting under a maple sugar tree in a mid-west cornfield.” Shortly thereafter Kelly had opportunity to escape the Mid-west when he was offered a position at the Univ. of Hawaii where he could fulfill his deep desire to study Eastern philosophy and religion and engage in inter-faith dialogue in the crossroads of East and West.

After one year his plan of Eastern Studies in Hawaii was cut short when he was invited to join the faculty at Haverford College, his most cherished vocational dream. But in the short time he lived in Honolulu, Kelly left an indelible legacy.

My new soul friend Renie Wong, who organized the Quaker Gathering and invited me to speak, had a strong Earlham connection.  Her father, Sam Lindley, had been a student of Kelly’s at Earlham, and followed him to Hawaii, working his way across the Pacific Ocean on a tramp steamer. Thomas Kelly and Sam Lindley were part of a small group of Quakers who organized the first meeting for worship of Honolulu Friends and helped to found the meeting where I was now privileged to lead a weekend retreat on “building a spiritual community.” Sam Lindley like his mentor Thomas Kelly, became a professor of philosophy, but unlike Kelly, chose to make his home permanently in Honolulu.  A few years before Sam Lindley died, his daughter Renie returned to Honolulu and now lives in her father’s house.  Following Thomas Kelly and her father’s legacy, she is continuing to build a strong Quaker spiritual community in Hawaii where inter-faith dialogue and multiculturalism is always a part of the spiritual environment.

When I first accepted the invitation to visit Honolulu Friends, I did not make any connections between Kelly and Hawaii.  And not until I arrived did I learn I would be speaking to the very meeting he had helped establish in 1936.  And only after the Gathering ended did I learn that the Earlham student who admired and emulated Kelly so much he followed him across the ocean, was the father of the Friend who had invited me to Honolulu.  Divine synchronicity!

Carole Spencer serves as Associate Professor of Christian Spirituality at Earlham School of Religion. She is a recorded minister in Northwest Yearly Meeting.