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2 <?xml-stylesheet type="text/xsl" href="../../lib/xml/doc.xsl" ?>
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3 <!DOCTYPE doc SYSTEM "../../lib/xml/doc.dtd" >
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4 <doc>
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5 <head>
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6 <title>Not a notion but a way</title>
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7 <author>Henry S. Thompson</author>
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8 <date>13 Dec 2017</date>
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9 </head>
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10 <body>
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11 <div>
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12 <title>Introduction</title>
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13 <p><emph>God, words and us</emph> is a good thing to have done,
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14 thoughtful, worth reading but, for me, ultimately disappointing, an opportunity
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15 missed. Maybe focussing on the language that divides us was necessary, and the
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16 light this book shines on the nature of that division is valuable. But it feels to me that it got trapped by its
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17 own success and never got past a fundamental assumption which guaranteed its
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18 eventual limitations.</p>
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19 <p>The key, mistaken, assumption is that what we need to talk about as
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20 Quakers is what we <emph>believe</emph>.
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21 That's not the right way to look for what unites us as Quakers. After all,
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22 the
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23 <emph>single</emph> thing we can confidently say unites
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24 Britain Yearly Meeting is that we go to
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25 Meeting for Worship. Our identity is not determined by what we
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26 <emph>believe</emph>, but by what we <emph>do</emph>.</p>
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27 <p>If you only look at the language of belief, you miss a whole different
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28 way of looking at religious identity. Choices with respect to the language of
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29 belief are what distinguish many, even most, Christian denominations, but
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30 that's something Quakers have declined to play: we don't do creeds. And we're not the only religion that
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31 isn't best understood in terms of belief, and recognising that points us towards a better way to
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32 distinguish ourselves, by shifting the focus from belief to practice, from
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33 ortho<emph>doxy</emph> to ortho<emph>praxy</emph>.</p>
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34 <p>I don't claim originality in suggesting this: John Punshon pretty much
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35 writes exactly this in
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36 QF&P 20.18, and it's at the heart
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37 of what Ben Pink Dandelion has been saying for some time.</p>
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38 </div>
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39 <div>
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40 <title>We already know this</title>
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41 <p>Some well-known phrases make my point:</p>
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42 <list type="naked">
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43 <item>Let your life speak</item>
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44 <item>Be patterns, be examples</item>
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45 <item>A testimony to the grace of God as shown in the life of ...</item>
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46 <item>As Friends we commit ourselves to a way of worship</item>
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47 <item>... in the manner of Friends</item>
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48 <item>Swear not at all</item>
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49 <item>Live simply</item>
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50 <item>[need a quote for equality/justice testimony]</item>
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51 <item>[L]ive in the virtue of that life and power that takes away the occasion of all wars</item>
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52 </list>
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53 <p>It's not surprising that, surrounded as we are by churches for whom
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54 orthodoxy is fundamental we should have
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55 fallen into adopting their language for our own internal discourse. But we
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56 need to shake that off, and embrace our distinctive nature.</p>
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57 <p>Emphasising what we <emph>do</emph> puts us, according to
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58 Karen Armstrong, in line with the origins of the great monotheist religions:</p>
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59 <display><p>"Religion as defined by the great sages of India, China, and the Middle East was not a notional activity but a practical one; it did not require belief in a set of doctrines but rather hard, disciplined work..."</p>
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60 <p><emph>The Case for God</emph>, 2000</p></display>
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61 <p>Armstrong suggests that contemporary Judaism and Islam have retained
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62 their original self-definitions centred on orthopraxy ("uniformity of religious
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63 practice"), whereas Christian denominations have shifted much more towards defining themselves in terms of orthodoxy ("correct belief").</p>
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64 </div>
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65 <div>
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66 <title>"And this [we know] experimentally"</title>
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67 <p>But, what does that have to do with us, you may well ask? That old
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68 language may give us a warm feeling of in-group-ness when
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69 we hear it, but what does it mean to us now? It may be
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70 of intellectual interest to hear that historical Christianity and
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71 contemporary Judaism were/are founded on practice, but we're not about water
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72 baptism or keeping kosher. What's so special
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73 about Meeting for Worship that it can sustain us in unity, preserve the
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74 effectiveness of our business method and allow our disagreements about belief
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75 language to be recognised without fear?</p>
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76 <p>It's simple, really. In Meeting for Worship, on a good day, we
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77 experience two things: a presence and a possibility. That's why we keep
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78 coming back, because at some level we know we need that experience.</p>
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79 <p>What presence? The technical term for it is 'transcendence'. We're not very good at talking about it. We refer to a
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80 "gathered" meeting. We say "Meeting for Worship is not just meditation". We
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81 know it when it happens. It's
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82 elusive, and if we try to pin it down we lose it, that feeling that we are
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83 joined with one another into something more than just our physical co-location.
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84 Accepting that it is "not just me" isn't easy in the resolutely individualistic
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85 culture we live in today, but if there is one item of faith we
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86 <emph>must</emph> confess, at least to one another, it is the truth of that
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87 experience, embracing 350 years of history and hundreds of
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88 Meetings around the world today.</p>
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89 <p>What possibility? The technical term for it is 'immanence'. We see and
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90 hear it in the witness of those around
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91 us: the possibility of living an inspired life. We <emph>recognise</emph> it
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92 most vividly when we hear authentic ministry, coming from someone
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93 we know is speaking as they live. It cannot be be faked, it is unmistakable,
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94 terrifying and uplifting in equal measure. It
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95 calls us to what we aspire to, here and now: These are neither historical
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96 figures, contemporary celebrities nor
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97 distant missionaries, they are each <emph>one of us</emph>.</p>
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98 <p><emph>This</emph> is what we need most to
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99 be talking about, and we don't need to agree about the <emph>words</emph> in
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100 order to get started. There's nothing <emph>wrong</emph> with talking about
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101 belief—it's natural to want to dig in to <emph>why</emph> we do what we
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102 do, and belief language creeps in to this, precisely <emph>because</emph> we're
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103 not sure of ourselves.</p>
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104 <p>So, guard against being <emph>consumed</emph> in such
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105 talk, and remember that it's the
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106 <emph>experience</emph> that matters, and matters deeply. Its reality and
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107 its significance are <emph>not</emph> compromised by our unsatisfactory
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108 attempts to talk about it. We know that what we <emph>do</emph> works for us. So sure, keep trying
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109 to figure out why. But meantime, keep cheerfully practicing.</p>
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110 </div>
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111 </body>
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112 </doc>
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