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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>. There are a few
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21 oblique mentions of alternatives in the book, but it's almost all about belief.
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22 That's not the right place to look for what unites us as Quakers. After all,
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23 we've all heard it said that the
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24 <emph>single</emph> thing we can confidently say unites the membership of
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25 Britain Yearly Meeting is that when we can we meet together in
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26 Meeting for Worship. Our identity is not fundamentally determined by what we
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27 <emph>believe</emph>, but by what we <emph>do</emph>.</p>
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28 <p>If you only look at the language of belief, you miss a whole different
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29 way of looking at religious identity. Choices with respect to the language of
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30 belief are what distinguish many, even most, Christian denominations from one
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31 another, but that's actually a game we Quakers 'officially' declined to play a
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32 long time ago: we don't do creeds. And we're not the only religion that
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33 isn't best understood in terms of belief, and recognising that points us towards a better way to
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34 distinguish <emph>us</emph>, by shifting the focus from belief to practice, from
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35 ortho<emph>doxy</emph> to ortho<emph>praxy</emph>.</p>
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36 <p>I don't claim originality in suggesting this: John Punshon, as quoted in
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37 QF&P 20.18, pretty much writes exactly this in 1967, and I think it's at the heart
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38 of what Ben Pink Dandelion has been writing and saying for some time. What
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39 follows is very much in line with what I understand them (and others, no doubt)
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40 to be saying.</p>
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41 </div>
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42 <div>
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43 <title>We already know this</title>
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44 <p>Quoting a few well-known phrases will help me make my point:</p>
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45 <list type="naked">
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46 <item>Let your life speak</item>
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47 <item>Be patterns, be examples</item>
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48 <item>A testimony to the grace of God as shown in the life of ...</item>
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49 <item>As Friends we commit ourselves to a way of worship</item>
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50 <item>... in the manner of Friends</item>
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51 <item>Swear not at all</item>
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52 <item>Live simply</item>
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53 <item>[need a quote for equality/justice testimony]</item>
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54 <item>[L]ive in the virtue of that life and power that takes away the occasion of all wars</item>
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55 </list>
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56 <p>This emphasis on what we <emph>do</emph> as Quakers puts us, according to
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57 Karen Armstrong, right back at the heart of the origins of the great monotheist religions:</p>
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58 <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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59 <p><emph>The Case for God</emph>, 2000</p></display>
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60 <p>Armstrong suggests that contemporary Judaism and Islam have retained
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61 their original self-definitions centred on orthopraxy ("uniformity of religious
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62 practice"), whereas Christian denominations in the
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63 main have shifted much more towards defining themselves in terms of orthodoxy ("correct belief").</p>
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64 <p>It's not surprising that, surrounded as we are by churches for whom
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65 orthodoxy is fundamental, as well as strident parodies of all religious people
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66 as little better than flat-earthers, we should have
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67 fallen into adopting their language for our own internal discourse. But we
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68 need to shake that off, and embrace our distinctive nature.</p>
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69 </div>
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70 <div>
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71 <title>And this [we know] experimentally</title>
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72 <p>But, what does that have to do with us, you may well ask? That old
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73 language may give us a warm feeling of in-group-ness when
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74 we hear it, but what does it actually amount to us now? It may be
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75 of intellectual interest to hear that historical Christianity and
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76 contemporary Judaism were/are founded on practice, but we're not about water
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77 baptism or keeping kosher. What's so special
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78 about Meeting for Worship that it can sustain us in unity, preserve the
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79 effectiveness of our business method and allow our disagreements about belief
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80 language to be recognised without fear?</p>
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81 <p>It's simple, really. In Meeting for Worship, on a good day, we
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82 experience two things: a presence and a possibility. That's why we keep
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83 coming back, because at some level we know we need to keep having that experience.</p>
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84 <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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85 "gathered" meeting. We say "Meeting for Worship is not just meditation". We
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86 know it when it happens. It's
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87 elusive, and if we try to pin it down we lose it, that feeling that we are
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88 joined with one another into something more than just our physical co-location.
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89 Accepting that it is "not just me" isn't easy in the resolutely individualistic
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90 culture we live in today, but if there is one item of faith we
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91 <emph>must</emph> confess, at least to one another, it is the truth of that
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92 experience, joining with and encouraged by 350 years of history and hundreds of
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93 Meetings around the world today.</p>
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94 <p>What possibility? The technical term for it is 'immanence'. We see and
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95 hear it in the witness of those around
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96 us: the possibility of living an inspired life. We <emph>recognise</emph> it
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97 most vividly in Meeting for Worship, when we hear authentic ministry, 'authentic' because it comes from someone
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98 we know is speaking as they live. It cannot be be faked, it is unmistakable,
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99 terrifying and uplifting in equal measure. It
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100 calls us to what we aspire to. It is at once daunting (how can I possibly do
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101 what they do) and reassuring (it is possible). These are not celebrities or
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102 distant missionaries, they are each <emph>one of us</emph>.</p>
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103 <p>Whole books have been written about both of these, I have barely scratched
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104 the surface. My point is simply that <emph>this</emph> is what we need most to
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105 be talking about, and we don't need to agree about the <emph>words</emph> in
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106 order to get started. We just have to acknowledge that there is a shared
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107 <emph>experience</emph> that matters, deeply, to us. Its reality and
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108 its significance are <emph>not</emph> compromised by our unsatisfactory
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109 attempts to talk about it.</p>
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110 </div>
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111 <div>
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112 <title>There's nothing wrong with talking about belief</title>
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113 <p>It's natural to want to dig in to <emph>why</emph> we do what we do. And
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114 it's not surprising that we struggle to come up with agreed answers. The key
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115 point to hold on to is <emph>that doesn't undermine the validity of the
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116 doings</emph>. Or, rather, it only undermines our faith if we <emph>let</emph>
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117 it. If we restricted ourselves to only doing things if we understood why they
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118 worked, we'd have very little left. And, as the previous section tried to
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119 explain, we know that what we do <emph>does</emph> work. So sure, keep trying
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120 to figure out why. But meantime, keep cheerfully practicing.</p>
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121 </div>
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122 </body>
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123 </doc>
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