In this new time of colding darkness, we keep seeking for a bonfire, but after the last several days of more bad Quaker news--
I feel the need to kick at the ashes, trying to find if any embers are left.
For instance, consider Johan Mauer's and Chuck Fager's disconcerting reports this week on the breakups of NWYM and NCYM.
What happened back in camping days when we kicked apart the last few sticks of an old fire? It went out.
What's happened with Indiana Yearly Meeting since its split several years ago?
I just urled over to West Richmond Friends Meeting to see how the New Association of Friends is faring.
But the NAF website states "new-association-friends" could not be found.":-(
Hopefully, that is just a temporary glitch in their Internet connection, not a comment on their new yearly meeting.
And what is the word from the get-together at Hillsboro Friends Meeting in Oregon, as NWYM is kicked apart?
Last weekend a few meetings (being "released" by NWYM) gathered for a time of silent worship and sharing.
I wonder what if any new direction for them came to light.
Last I heard Friends United Meeting has had to greatly reduce its staff. What's happening, if anything, there?
So much FUMing, so little Fire.
Tragically, it appears that current crises are going to end down like past grievous splits among the Friends, such as the Orthodox versus Hicksite breakup in the 19th century.
See Quakers in Conflict: The Hicksite Reformation by H. Larry Ingle
and Quakers in California (about their split apart) by David C. LeShana.
Hopefully, NWYM and NCYM's splits will be different, will be able to go against
the historical past and fire anew, becoming a blaze of Light,
but all the wrong now doesn't make it look good.
And what of Friends General Conference?
There have been some new directions in the FGC. Does anyone have new information about those yearly meetings?
Some Yearly Meetings appear to be only Friends in name. Since California Yearly Meeting's negative departure from Friends United Meeting over 20 years ago, any centering on Friends' theology and ethics in that yearly meeting has long ago died, only cold ashes left.
And maybe even the ashes have been swept away.
In the Light,
Daniel Wilcox
Musings on Ultimate Reality, ethics, religion, social history, literature, media, and art
Showing posts with label H. Larry Ingle. Show all posts
Showing posts with label H. Larry Ingle. Show all posts
Thursday, March 2, 2017
Saturday, January 23, 2016
Reviews of First Among Friends, Cavaliers and Roundheads, and Cromwell: Lord Protector
First Among Friend: George Fox & the Creation of Quakerism by H. Larry Ingle
Rating 7
Ingle’s book does a great service in that it isn’t hagiographical in nature but good scholarly history. Ingle shows George Fox’s and early Quakers’ good and bad characteristics and right and wrong actions, warts, wounds, and all.
A must read for Friends who want to understand how the Movement and Society first got started.
The volume focuses mostly on outward actions and is more of a cultural biography, however. At times the text comes across almost too academic and too skeptical. And its disappointing that Ingle doesn’t deal much--hardly at all--with Fox and others from a spiritual point of view. Indeed, if a reader hadn't dialogued with him and other Quakers in the past on an email list, one wouldn't know, that besides having a doctorate in history, Ingle is also a devout Friend.
Still, the book is worth the time. First gives us a new awareness of how all religious truth is conditioned by culture, time, and place, and that even devoutly spiritual people, at their best, are still weighed down by pettiness, squabbling, and hypocrisy.
Also, my reading of the history Cavaliers and Roundheads at the same time helped me be more sympathetic toward the governments of the period as I now see how they often mistook Friends for dangerous revolutionaries. See below for the review.
Parliament versus King varied in their behavior toward the early Quakers. In some cases the English government dealt harshly,
causing the imprisonment and death of thousands;
at other times, English courts were somewhat fair.
It’s very strange that King James II, a Roman Catholic, was the first to really grant Friends and others religions tolerance, while the Protestant Parliament in 1683 was so against Friends and other nonconformists that hundreds were sent to prison.
Such intriguing facts show how complicated real history is versus the myths and over simplifications that most people hear about and think is the truth.
--
Cavaliers and Roundheads by Christopher Hibbert
Rating 6
Well worth reading English history, though Hibbert spends a large portion of the time recounting military battles in detail. The book is fact-detail heavy and mostly dry.
On the other hand, sometimes Hibbert details intriguing stories of individuals caught in the absurdity and evil. Various religious groups kept changing sides, sometimes aligning with the Scots, sometimes against the Scots, etc.
A few individuals met the confusion and conflict demonstrating how to live fairly just and compassionate lives in the middle of the chaos. But mostly the Civil War seems to have accomplished nothing but slaughter and mayhem in the name of Christ and God.
Then 8 years later Parliament brought back the monarchy via Charles’ son which included severe penalties for such nonconformists as the Friends! So the Restoration reversed a few gains.
Both sides--Cavaliers (Royalists, Anglicans, Catholics) versus Roundheads (Calvinists, Puritans, sometimes others)--not only claimed God was on their side but even gloried in the slaughter in the very name of God.
And both sides’ soldiers plundered, raped, and massacred all for God supposedly. Puritans even hanged a 90-year-old Catholic priest. They were against the "Papists" and against the Church of England, demanding that it be purified.
Puritan soldiers repeatedly broke stained glass windows, burned books and artwork, defaced and destroyed statues, and so forth. Tragic, though not as bad as the thousands of killings.
Their actions remind me of how the Islamic State and the Taliban are now destroying archaeological treasures, churches, and the mosques of enemy Muslims. Religion so often distorts, harms, persecutes, and kills.
It's amazing that any Friends survived this religious hell. Most of the political and religious movements of the time didn't.
A depressing book. But I am glad I read it.
--
Cromwell: The Lord Protector by Antonia Fraser
Rating 5.5
This a magisterial work showing years of research. Fraser's style is dry, even on the boring side because it is a very fact heavy book. But I learned a lot.
Most surprising is that Fraser tries to redeem Cromwell, seeking to show that despite his dictatorial policies and avid pursuit of cruel wars, and the killing of many thousands including many unarmed civilians--that he was a truly a heroic leader.
I'm not convinced, though the book is good to read because it helps to give different view of the Civil War and of the time of Cromwell ruling as Lord Protector. Fraser claims Cromwell wasn't quite the butcher and tyrant that others portray him as.
Of course Fraser's repeated noting how Cromwell showed compassion to a few individuals in need seems a pathetic argument after she admits that Crowell did slaughter thousands and that 3/4 of the Irish were driven from their lands and 12,000 sent enslaved to the Caribbean.
What is more troubling than all the bloodletting and persecution and destruction was how Cromwell thanked Jesus and God when he succeeded in the slaughter. The New Model Army soldiers went into battle singing Bible verses.
Most of the killed during the war were of other Englishmen from their own area, often even former neighbors! Also, Cromwell sometimes let his soldiers plunder the vanquished, stealing from the dead! He violated most of the Ten Commandments while yet speaking fervently for Jesus Christ.
Later, Cromwell spoke of how he hoped "love and peace will kiss." Such contradictory behavior compared to Jesus' ethical standards in the Sermon on the Mount and 1 Corinthians 13 is very troubling.
One good action Cromwell did achieve for the English (but not the Irish) is support more tolerance for mild differences in religion within Protestant Christianity, and he eventually sought to get Parliament to let Jews return legally to England (for the first time in several hundred years).
Most weird was how Cromwell (and for that matter all the other sides of the Civil War, too) even after the terrible killing of the opposite side, would then turn around and make alignments and packs with one set of enemies against former allies.
Protestants would even side with Catholics against other Protestants!
The whole Civil War turned into an obscene mess full of hypocrisy and back-stabbing.
To 'top it off' at the end, Cromwell finally beheaded King Charles I, then ruled more and more dictatorially himself. He didn't introduce most of the ideals that many Englishmen had so devoutly fought for; on the contrary, Cromwell even adopted views and actions very similar to King Charles' former rule.
And after all this bloodletting, when Cromwell died, shortly afterward, English leaders brought back the monarchy with Charles II!
And things got worse: persecution, immorality, etc.
Huh?! So very pathetic if it weren't so tragic and absurd.
This was a very depressing book.
Politics, religion, and war slaughter never seem to change, generation after generation...
Though I'm currently reading a book called Better Angels of Our Nature by Steven Pinker whose central thesis is that our present century, the 21st, is the least violent of all of history. We'll see.
Troubled in the Light,
Daniel Wilcox
Rating 7
Ingle’s book does a great service in that it isn’t hagiographical in nature but good scholarly history. Ingle shows George Fox’s and early Quakers’ good and bad characteristics and right and wrong actions, warts, wounds, and all.
A must read for Friends who want to understand how the Movement and Society first got started.
The volume focuses mostly on outward actions and is more of a cultural biography, however. At times the text comes across almost too academic and too skeptical. And its disappointing that Ingle doesn’t deal much--hardly at all--with Fox and others from a spiritual point of view. Indeed, if a reader hadn't dialogued with him and other Quakers in the past on an email list, one wouldn't know, that besides having a doctorate in history, Ingle is also a devout Friend.
Still, the book is worth the time. First gives us a new awareness of how all religious truth is conditioned by culture, time, and place, and that even devoutly spiritual people, at their best, are still weighed down by pettiness, squabbling, and hypocrisy.
Also, my reading of the history Cavaliers and Roundheads at the same time helped me be more sympathetic toward the governments of the period as I now see how they often mistook Friends for dangerous revolutionaries. See below for the review.
Parliament versus King varied in their behavior toward the early Quakers. In some cases the English government dealt harshly,
causing the imprisonment and death of thousands;
at other times, English courts were somewhat fair.
It’s very strange that King James II, a Roman Catholic, was the first to really grant Friends and others religions tolerance, while the Protestant Parliament in 1683 was so against Friends and other nonconformists that hundreds were sent to prison.
Such intriguing facts show how complicated real history is versus the myths and over simplifications that most people hear about and think is the truth.
--
Cavaliers and Roundheads by Christopher Hibbert
Rating 6
Well worth reading English history, though Hibbert spends a large portion of the time recounting military battles in detail. The book is fact-detail heavy and mostly dry.
On the other hand, sometimes Hibbert details intriguing stories of individuals caught in the absurdity and evil. Various religious groups kept changing sides, sometimes aligning with the Scots, sometimes against the Scots, etc.
A few individuals met the confusion and conflict demonstrating how to live fairly just and compassionate lives in the middle of the chaos. But mostly the Civil War seems to have accomplished nothing but slaughter and mayhem in the name of Christ and God.
Then 8 years later Parliament brought back the monarchy via Charles’ son which included severe penalties for such nonconformists as the Friends! So the Restoration reversed a few gains.
Both sides--Cavaliers (Royalists, Anglicans, Catholics) versus Roundheads (Calvinists, Puritans, sometimes others)--not only claimed God was on their side but even gloried in the slaughter in the very name of God.
And both sides’ soldiers plundered, raped, and massacred all for God supposedly. Puritans even hanged a 90-year-old Catholic priest. They were against the "Papists" and against the Church of England, demanding that it be purified.
Puritan soldiers repeatedly broke stained glass windows, burned books and artwork, defaced and destroyed statues, and so forth. Tragic, though not as bad as the thousands of killings.
Their actions remind me of how the Islamic State and the Taliban are now destroying archaeological treasures, churches, and the mosques of enemy Muslims. Religion so often distorts, harms, persecutes, and kills.
It's amazing that any Friends survived this religious hell. Most of the political and religious movements of the time didn't.
A depressing book. But I am glad I read it.
--
Cromwell: The Lord Protector by Antonia Fraser
Rating 5.5
This a magisterial work showing years of research. Fraser's style is dry, even on the boring side because it is a very fact heavy book. But I learned a lot.
Most surprising is that Fraser tries to redeem Cromwell, seeking to show that despite his dictatorial policies and avid pursuit of cruel wars, and the killing of many thousands including many unarmed civilians--that he was a truly a heroic leader.
I'm not convinced, though the book is good to read because it helps to give different view of the Civil War and of the time of Cromwell ruling as Lord Protector. Fraser claims Cromwell wasn't quite the butcher and tyrant that others portray him as.
Of course Fraser's repeated noting how Cromwell showed compassion to a few individuals in need seems a pathetic argument after she admits that Crowell did slaughter thousands and that 3/4 of the Irish were driven from their lands and 12,000 sent enslaved to the Caribbean.
What is more troubling than all the bloodletting and persecution and destruction was how Cromwell thanked Jesus and God when he succeeded in the slaughter. The New Model Army soldiers went into battle singing Bible verses.
Most of the killed during the war were of other Englishmen from their own area, often even former neighbors! Also, Cromwell sometimes let his soldiers plunder the vanquished, stealing from the dead! He violated most of the Ten Commandments while yet speaking fervently for Jesus Christ.
Later, Cromwell spoke of how he hoped "love and peace will kiss." Such contradictory behavior compared to Jesus' ethical standards in the Sermon on the Mount and 1 Corinthians 13 is very troubling.
One good action Cromwell did achieve for the English (but not the Irish) is support more tolerance for mild differences in religion within Protestant Christianity, and he eventually sought to get Parliament to let Jews return legally to England (for the first time in several hundred years).
Most weird was how Cromwell (and for that matter all the other sides of the Civil War, too) even after the terrible killing of the opposite side, would then turn around and make alignments and packs with one set of enemies against former allies.
Protestants would even side with Catholics against other Protestants!
The whole Civil War turned into an obscene mess full of hypocrisy and back-stabbing.
To 'top it off' at the end, Cromwell finally beheaded King Charles I, then ruled more and more dictatorially himself. He didn't introduce most of the ideals that many Englishmen had so devoutly fought for; on the contrary, Cromwell even adopted views and actions very similar to King Charles' former rule.
And after all this bloodletting, when Cromwell died, shortly afterward, English leaders brought back the monarchy with Charles II!
And things got worse: persecution, immorality, etc.
Huh?! So very pathetic if it weren't so tragic and absurd.
This was a very depressing book.
Politics, religion, and war slaughter never seem to change, generation after generation...
Though I'm currently reading a book called Better Angels of Our Nature by Steven Pinker whose central thesis is that our present century, the 21st, is the least violent of all of history. We'll see.
Troubled in the Light,
Daniel Wilcox
Monday, April 13, 2015
Did the Quakers' Fox Escape or Overcome the Dogs of War?
"Our principle is, and our practices have always been, to seek peace and ensue it; to follow after righteousness and the knowledge of God; seeking the good and welfare, and doing that which tends to the peace of all. We know that wars and fightings proceeed from the lusts of men, as James iv. 1--3...All bloody principles and practices, as to our own particulars, we utterly- deny; with all outward wars and strife, and fightings with - outward weapons, for any end, or under an pretense whatsoever; this is our testimony to the whole world."
"That the Spirit of Christ, by which we are guided, is not changeable, so as once to command us from a thing as evil, and again to move unto it; and we certainly know, and testify to the world, that the Spirit of Christ, which leads us into all truth, will never move us to fight and war against any man with outward weapons, neither for the kingdom of Christ, nor for the kingdoms of this world."
George Fox, 1660
However, the excellent biographer H. Larry Ingle said the Quakers' ethical view, Fox's in particular, was ambiguous and may have been politically motivated: "George Fox’s role as first among Friends was never more clearly evident than in the evolution of his sect’s witness for peace. Not only did he refuse to participate in the civil wars that wracked the Midlands countryside that was his home, he also specifically rejected a captaincy in the New Model Army offered to him while he was in Derby jail in 1651. Citing the apostle James epistle, Fox answered that he knew wherein wars arose, "Lust," and added that he "lived in the virtue of that life and power that took away the occasion of all wars."5 On another occasion he rejected a similar request by saying that he had been "brought off outward wars."
Fox’s statement was the first we know about on English soil of what we could call "pacifism." In that context, his comment pushed the peace movement a giant leap forward in his own country, particularly in that he was rejecting participation in a conflict with whose overall aims he was in fundamental agreement."
"Many joined Friends and remained in army ranks. Both officers and recruits found that Quakerism spoke to their condition, and early Friends, including Fox, targeted them as potential converts without requiring them to give up their positions. Indeed, many early Quaker leaders were refugees from military service. Richard Hubberthorne himself and James Nayler...had held high positions in the army, and others like Thomas Curtis, one of Fox’s closest early companions...served as militia commissioner...and busily raised soldiers for the army as late as 1659; Pearson accepted the post but refused to don a sword, a kind of symbolic balancing act highlighting the tensions produced in the period."
"Committed to his own personal peace witness, Fox never, until 1661, took the kind of unequivocal position that Agnes Wilkinson evinced in 1853. In a brief epistle to "all who wear swords"..."to strip yourselves naked of all your carnal weapons..."
"The implications of the peace testimony thus stand apart from most modern Quaker peacemaking, which owes more to the aristocratic Penn than to the ruder Fox..."
The Politics of Despair:
The Quaker Peace Testimony, 1661
by H. Larry Ingle
Also, read Ingle's fine biography of George Fox, First Among Friends.
What do you think?
In the Light,
Daniel Wilcox
"That the Spirit of Christ, by which we are guided, is not changeable, so as once to command us from a thing as evil, and again to move unto it; and we certainly know, and testify to the world, that the Spirit of Christ, which leads us into all truth, will never move us to fight and war against any man with outward weapons, neither for the kingdom of Christ, nor for the kingdoms of this world."
George Fox, 1660
However, the excellent biographer H. Larry Ingle said the Quakers' ethical view, Fox's in particular, was ambiguous and may have been politically motivated: "George Fox’s role as first among Friends was never more clearly evident than in the evolution of his sect’s witness for peace. Not only did he refuse to participate in the civil wars that wracked the Midlands countryside that was his home, he also specifically rejected a captaincy in the New Model Army offered to him while he was in Derby jail in 1651. Citing the apostle James epistle, Fox answered that he knew wherein wars arose, "Lust," and added that he "lived in the virtue of that life and power that took away the occasion of all wars."5 On another occasion he rejected a similar request by saying that he had been "brought off outward wars."
Fox’s statement was the first we know about on English soil of what we could call "pacifism." In that context, his comment pushed the peace movement a giant leap forward in his own country, particularly in that he was rejecting participation in a conflict with whose overall aims he was in fundamental agreement."
"Many joined Friends and remained in army ranks. Both officers and recruits found that Quakerism spoke to their condition, and early Friends, including Fox, targeted them as potential converts without requiring them to give up their positions. Indeed, many early Quaker leaders were refugees from military service. Richard Hubberthorne himself and James Nayler...had held high positions in the army, and others like Thomas Curtis, one of Fox’s closest early companions...served as militia commissioner...and busily raised soldiers for the army as late as 1659; Pearson accepted the post but refused to don a sword, a kind of symbolic balancing act highlighting the tensions produced in the period."
"Committed to his own personal peace witness, Fox never, until 1661, took the kind of unequivocal position that Agnes Wilkinson evinced in 1853. In a brief epistle to "all who wear swords"..."to strip yourselves naked of all your carnal weapons..."
"The implications of the peace testimony thus stand apart from most modern Quaker peacemaking, which owes more to the aristocratic Penn than to the ruder Fox..."
The Politics of Despair:
The Quaker Peace Testimony, 1661
by H. Larry Ingle
Also, read Ingle's fine biography of George Fox, First Among Friends.
What do you think?
In the Light,
Daniel Wilcox
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