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74 </style><title>Not a notion but a way</title></head><body style="font-family: DejaVu Sans, Arial; background: rgb(254,250,246)"><div style="text-align: center" class="head"><hr/><h1>Not a notion but a way</h1><div class="byline">Henry S. Thompson</div><div class="byline">13 Dec 2017</div><div class="copyright">Copyright &#xa9; 2017 <a href="http://www.ltg.ed.ac.uk/~ht/">Henry S. Thompson</a>&#160;<a href="http://creativecommons.org/licenses/by-sa/3.0/deed.en">CC-BY-SA</a></div></div><div class="body"><div><h2>1. Introduction</h2><p><i>God, words and us</i>[subtitle] is a good thing to have done, 74 </style><title>Not a notion but a way</title></head><body style="font-family: DejaVu Sans, Arial; background: rgb(254,250,246)"><div style="text-align: center" class="head"><hr/><h1>Not a notion but a way</h1><div class="byline">Henry S. Thompson</div><div class="byline">9 January 2017</div><div class="copyright">Copyright &#xa9; 2017 <a href="http://www.ltg.ed.ac.uk/~ht/">Henry S. Thompson</a>&#160;<a href="http://creativecommons.org/licenses/by-sa/3.0/deed.en">CC-BY-SA</a></div></div><div class="body"><div><h2>1. Introduction</h2><p><i>God, words and us</i> is a good thing to have done,
75 thoughtful, worth reading but, for me, ultimately disappointing, an opportunity 75 thoughtful, worth reading but, for me, ultimately disappointing, an opportunity
76 missed. Maybe focussing on the language that divides us was necessary, and the 76 missed. Maybe focussing on the language that divides us was necessary, and the
77 light this book shines on the nature of that division, what is and isn't 77 light this book shines on the nature of that division, what is and isn't
78 important about it, is valuable. But it feels to me that it got trapped by its 78 important about it, is valuable. But it feels to me that it got trapped by its
79 own success and never got past a fundamental assumption which guaranteed its 79 own success and never got past a fundamental assumption which guaranteed its
80 eventual limitations: it gives good advice about what kind of language 80 eventual limitations.</p><p>The key, mistaken, assumption is that what we need to talk about as
81 <i>not</i> to use, but is much less useful about what kind of language we
82 <i>should</i> use.</p><p>The key, mistaken, assumption is that what we need to talk about as
83 Quakers is what we <i>believe</i> (or don't believe). There are a few 81 Quakers is what we <i>believe</i> (or don't believe). There are a few
84 oblique mentions of alternatives in the book, but it's almost all about belief. 82 oblique mentions of alternatives in the book, but it's almost all about belief.
85 That's not the right place to look for what unites us as Quakers. After all, 83 That's not the right way to look for what unites us as Quakers. After all,
86 we've all heard it said, indeed many of us have said ourselves, that the 84 we've all heard it said, indeed many of us have said ourselves, that the
87 <i>single</i> thing we can confidently say unites the membership of 85 <i>single</i> thing we can confidently say unites the membership of
88 Britain Yearly Meeting is that when we can we meet together in something called 86 Britain Yearly Meeting is that when we can we go to
89 Meeting for Worship. Our identity is not fundamentally determined by what we 87 Meeting for Worship. Our identity is not determined by what we
90 believe, but by what we <i>do</i>.</p><p>If you only look at the language of belief, you miss a whole different 88 believe, but by what we <i>do</i>.</p><p>If you only look at the language of belief, you miss a whole different
91 way of looking at religious identity. Choices with respect to the language of 89 way of looking at religious identity. Choices with respect to the language of
92 belief are what distinguish many, even most, Christian denominations from one 90 belief are what distinguish many, even most, Christian denominations, but
93 another, but that's actually a game we Quakers 'officially' declined to play a 91 that's something Quakers have stood aside from: we don't do creeds. And,
94 long time ago: we don't do creeds. And we're not the only religion that 92 importantly, we're not the only religion that isn't best understood in terms of
95 isn't best understood in terms of belief.</p><p>I was moved by my disappointment with where the theology think tank has 93 belief. Acknowledging this points us towards a better way to distinguish
96 left us to try to write down what I see as a better way to 94 ourselves, by shifting the focus from belief to practice, from
97 distinguish <i>us</i>, to try to shift the ground of looking for language 95 ortho<i>doxy</i> to ortho<i>praxy</i>.</p><p>I don't claim originality in suggesting this: John Punshon pretty much writes exactly this in
98 that we can unite with, that works for us, from belief to practice, from 96 QF&amp;P 20.18, and I think it's at the heart
99 ortho<i>doxy</i> to ortho<i>praxy</i>.</p><p>I don't claim originality in suggesting this: John Punshon, as quoted in 97 of what Ben Pink Dandelion has been writing and saying for some time.</p></div><div><h2>2. We already know this</h2><p>Some well-known phrases illustrate the point:</p><div style="width: 20%; float: right; clear: right; margin-left: .5em"><small><i>[Still need a quote for equality/justice testimony]</i></small></div><ul class="naked nolabel "><li>Let your life speak</li><li>Be patterns, be examples</li><li>A testimony to the grace of God as shown in the life of ...</li><li>A humble learner in the school of Christ</li><li>[For Quakers] Christianity is not a notion, but a way</li><li>As Friends we commit ourselves to a way of worship</li><li>Come regularly to meeting for worship</li><li>... in the manner of Friends</li><li>Swear not at all</li><li>Live simply</li><li>[L]ive in the virtue of that life and power that takes away the occasion of all wars</li></ul><p>And an old family story:</p><dl class=" "><dt><b><a name="visitor">visitor</a></b></dt><dd>Are you a Christian?</dd><dt><b><a name="host">host</a></b></dt><dd>[pause] You'll have to ask my neighbour</dd></dl><p>This emphasis on what we <i>do</i> as Quakers puts us, according to
100 QF&amp;P 20.18, pretty much writes exactly this in 1967, and I think it's at the heart 98 Karen Armstrong, in line with the origins of the great monotheist religions:</p><blockquote class="vanilla"><div><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>
101 of what Ben Pink Dandelion has been writing and saying for some time. I'd
102 be surprised if there weren't others who will read this and say "But that's
103 what I've been saying for <i>years</i>". I can only apologise for not
104 having read more widely or, increasingly likely, that I have simply forgotten
105 what I <i>have</i> read. My excuse for writing this none-the-less is to
106 try to encourage people to read <i>God, words and us</i>, but avoid the
107 not unreasonable conclusion from doing so that
108 belief-talk is what matters most.</p></div><div><h2>2. We already know this</h2><p>Quoting a few well-known phrases will help me make my point:</p><ul class="naked nolabel "><li>Let your life speak</li><li>Be patterns, be examples</li><li>A testimony to the grace of God as shown in the life of ...</li><li>A humble learner in the school of Christ</li><li>[For Quakers] Christianity is not a notion, but a way</li><li>As Friends we commit ourselves to a way of worship</li><li>Come regularly to meeting for worship</li><li>... in the manner of Friends</li><li>Swear not at all</li><li>Live simply</li><li>[need a quote for equality/justice testimony]</li><li>[L]ive in the virtue of that life and power that takes away the occasion of all wars</li></ul><p>And an old family story:</p><dl class=" "><dt><b><a name="visitor">visitor</a></b></dt><dd>Are you a Christian?</dd><dt><b><a name="host">host</a></b></dt><dd>[pause] You'll have to ask my neighbour</dd></dl><p>This emphasis on what we <i>do</i> as Quakers puts us, according to
109 Karen Armstrong, right back at the heart of the origins of the great monotheist religions:</p><blockquote class="vanilla"><div><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>
110 <p><i>The Case for God</i>, 2000</p></div></blockquote><p>Armstrong suggests that contemporary Judaism and Islam have retained 99 <p><i>The Case for God</i>, 2000</p></div></blockquote><p>Armstrong suggests that contemporary Judaism and Islam have retained
111 their original self-definitions centred on orthopraxy ("uniformity of religious 100 their original self-definitions centred on orthopraxy ("uniformity of religious
112 practice"), whereas Christian denominations in the 101 practice"), whereas Christian denominations in the
113 main have shifted much more towards defining themselves in terms of orthodoxy ("correct belief").</p><p>It's not surprising that, surrounded as we are by churches for whom 102 main have shifted much more towards defining themselves in terms of orthodoxy ("correct belief").</p><p>It's not surprising that, surrounded as we are by churches for whom
114 orthodoxy is fundamental, as well as strident parodies of all religious people 103 orthodoxy is fundamental, as well as strident parodies of all religious people
115 as little better (indeed more dangerous) than flat-earthers, we should have 104 as little better (indeed more dangerous) than flat-earthers, we should have
116 fallen into adopting their language for our own internal discourse.</p></div><div><h2>3. And this [we know] experimentally</h2><p>But, what does that have to do with us, you may well ask? All that old 105 fallen into adopting their language for our own internal discourse. But once
106 we're <i>aware</i> of that, we can choose to step away.</p></div><div><h2>3. "And this [we know] experimentally"</h2><p>But, what does that have to do with us, you may well ask? All that old
117 language may be all very well, and give us a warm feeling of in-group-ness when 107 language may be all very well, and give us a warm feeling of in-group-ness when
118 we hear it, but what does it actually amount to here and now? It may be 108 we hear it, but what does it actually amount to here and now? It may be
119 interesting in an intellectual sense to hear that historical Christianity and 109 interesting in an intellectual sense to hear that historical Christianity and
120 contemporary Judaism were/are founded on practice, but we're not about water 110 contemporary Judaism were/are founded on practice, but we're not about water
121 baptism or attending Mass or circumcision keeping kosher. What's so special 111 baptism or attending Mass or circumcision or keeping kosher. What's so special
122 about Meeting for Worship that it can sustain us in unity, preserve the 112 about Meeting for Worship that it can sustain us in unity, preserve the
123 effectiveness of our business method and allow our disagreements about belief 113 effectiveness of our business method and allow our disagreements about belief
124 language to be recognised without fear?</p><p>It's simple, really. In Meeting for Worship, on a good day, we 114 language to be recognised without fear?</p><p>It's simple, really. In Meeting for Worship, on a good day, we
125 experience two things: a presence and a possibility. That's why we keep 115 experience two things: a presence and a possibility. That's why we keep
126 coming back, because at some level we know we need to keep having that experience.</p><p>What presence? The technical term for it is 'transcendence'. We're not very good at talking about it. We refer to a 116 coming back, because at some level we know we need to keep having that experience.</p><p>What presence? The technical term for it is 'transcendence'. We're not very good at talking about it. We refer to a
137 us: the possibility of living an inspired life. We <i>recognise</i> it 127 us: the possibility of living an inspired life. We <i>recognise</i> it
138 most vividly in Meeting for Worship, when we hear authentic ministry, 'authentic' because it comes from someone 128 most vividly in Meeting for Worship, when we hear authentic ministry, 'authentic' because it comes from someone
139 we know is speaking as they live. It cannot be be faked, it is unmistakable, 129 we know is speaking as they live. It cannot be be faked, it is unmistakable,
140 terrifying and uplifting in equal measure. It 130 terrifying and uplifting in equal measure. It
141 calls us to what we aspire to. It is at once daunting (how can I possibly do 131 calls us to what we aspire to. It is at once daunting (how can I possibly do
142 what they do) and reassuring (it is possible). These are not celebrities or 132 what they do) and reassuring (it is possible). These are not historical
143 distant missionaries, they are each <i>one of us</i>.</p><p>Whole books have been written about both of these, I have barely scratched 133 figures, not contemporary celebrities, not
144 the surface. My point is simply that <i>this</i> is what we need most to 134 distant missionaries: they are each <i>one of us</i>.</p><p>Whole books have been written about both of these, I have barely scratched
135 the surface. The point is simply that <i>this</i> is what we need most to
145 be talking about, and we don't need to agree about the <i>words</i> in 136 be talking about, and we don't need to agree about the <i>words</i> in
146 order to get started, we just have to acknowledge that there is a shared 137 order to get started, we just have to acknowledge that there is a shared
147 <i>experience</i> that matters, deeply, to us, and that its reality and 138 <i>experience</i> that matters, deeply, to us, and that its reality and
148 its significance are <i>not</i> compromised by our unsatisfactory 139 its significance are <i>not</i> compromised by our unsatisfactory
149 attempts to talk about it.</p></div><div><h2>4. There's nothing wrong with talking about belief</h2><p>It's natural to want to dig in to <i>why</i> we do what we do. And 140 attempts to talk about it.</p></div><div><h2>4. There's nothing wrong with talking about belief</h2><p>It's natural to want to dig in to <i>why</i> we do what we do, and
141 belief language inevitably creeps in to this, precisely <i>because</i> we're not sure of ourselves. And
150 it's not surprising that we struggle to come up with agreed answers. The key 142 it's not surprising that we struggle to come up with agreed answers. The key
151 point to hold on to is <i>that doesn't undermine the validity of the 143 point to hold on to is <i>that doesn't undermine the validity of the
152 doings</i>. Or, rather, it only undermines our faith if we <i>let</i> 144 doings</i>. Or, rather, it only undermines our faith if we <i>let</i>
153 it. If we restricted ourselves to only doing things if we understood why they 145 it. If we restricted ourselves to only doing things if we understood why they
154 worked, we'd have very little left. And, as the previous section tried to 146 worked, we'd have very little left. And, as the previous section tried to
155 explain, we know that what we do <i>does</i> work. So sure, keep trying 147 explain, we know that what we do <i>does</i> work for us. So sure, keep trying
156 to figure out why. But meantime, keep cheerfully practicing.</p></div></div></body></html> 148 to figure out why. But meantime, keep cheerfully practicing.</p></div></div></body></html>