Show us our Darkness and Bring us to New Life: Reflections and Queries in the Context of Ecological Crisis
This article was first published in the Friends Quarterly, Issue Two, 2017.
As Friends we
commit ourselves to a way of worship which allows God to teach and transform
us. We have found corporately that the Spirit, if rightly followed, will lead
us into truth, unity and love: all our testimonies grow from this leading. (Quaker Faith & Practice – QF&P –
1.01)
Traditional Quaker spiritual
insights can help Friends contribute to faith-based responses to the developing
ecological crisis, and can prompt further, more focused exploration. In this
article, I identify nine traditional themes, offering for each a specific reflection
and a query.
Revelation
– the promptings of love and truth
Take heed, dear
Friends, to the promptings of love and truth in your hearts. Trust them as the
leadings of God whose Light shows us our darkness and brings us to new life. (QF&P 1.02, 1)
Our faith as Friends is founded upon
the conviction that within each person there is a source of guidance and
transformation that, if attended to, reveals darkness and leads to new life. This
Inward Teacher has the power to reveal the true order, beauty and harmony of
creation and our rightful place within the complex web of life. It can also
reveal the ways in which we find ourselves in bondage to a false spirit of
greed, selfishness, cruelty, violence and destructiveness that frustrates and
corrupts the true order, beauty and harmony of creation.
Reflection – The
revelations, or ‘openings’, experienced by early Friends seem to have convinced
them that they were being brought into a new and harmonious relationship with
the rest of creation. In this process, they felt that the wisdom and order of
creation was revealed to them; they were brought into harmony with this wisdom
and order and could appreciate the right use of ‘the creatures’ (created
things). We affirm that such revelation continues, so this possibility remains available
to us today.
Query – Are you
willing to allow yourself to be truly open to the guidance of your inward
teacher, even when this disturbs and discomforts you by revealing your darkness?
Convincement
– guilty but forgiven
Be honest with
yourself. What unpalatable truths might you be evading? When you recognise your
shortcomings, do not let that discourage you. In worship together we can find
the assurance of God’s love and the strength to go on with renewed courage. (QF&P
1.02, 11)
The process of convincement is an
experience of being convicted of our darkness
and sin and being consoled by divine love and forgiveness.[1] We are convicted of our bondage to the false spirit of greed, selfishness,
cruelty, violence and destructiveness that wreaks havoc in the world. At the
same time, we are consoled by our awareness of the unbounded love and
forgiveness of God. We know that, although we are all limited and flawed
creatures, implicated in the destruction and suffering of the creation, at the
same time every one of us is a precious and beloved child of God.
Reflection – We are born
into a world that is structured in a way that makes it far easier for us to go
along with what is destructive and unjust, than to do to what is right and just.
This does not make us evil in ourselves, but it does suggest that we are
implicated, whether we like it or not, in systems and practices that oppress
other people, cause suffering to animals and destroy the very eco-systems that
support life itself. Our tradition indicates that, if we face up to this reality
and accept our complicity, the healing power of the Spirit will comfort us, and
its Light will guide us towards another, more harmonious way.
Query – Are you able
to face up to both the reality of your darkness and the fact that you are
forgiven as a beloved child of God? Are you willing to accept that you are
caught between these two dimensions of your existence?
Confession
– telling it like it is
Speaking the
unspeakable, admitting the shameful, to someone who can be trusted and who will
accept you in love as you are, is enormously helpful. (QF&P 12.01)
Although confession has never
been a formalised practice among Friends, the value of a commitment to plain
and truthful speaking is well-established. When the Spirit reveals our darkness
to us, we need to be willing to express outwardly what we have found to be true
inwardly. Public recognition of our personal and collective complicity with
systems of violence, injustice, cruelty and destruction, helps us to face up to
this predicament or ‘condition’, and to join with others in discerning the most
appropriate way to respond. Knowing that we are loved and forgiven might also
lead us to express gratitude and joy.
Reflection – Affluent
people in Western societies have benefited greatly from the exploitation of
other humans, animals and the natural world. These benefits are embedded in our
daily lives, for example, through the things we buy, and what we eat and drink.
Public recognition of the ways in which we are implicated in these forms of
injustice represents a form of confession. It can help us to begin to make a break
with destructive patterns of behaviour and seek alternative ways of living
based on right relationship.
Query – In response
to God’s revelation, love and forgiveness, are you willing to publicly
acknowledge your complicity with systems of violence, injustice, cruelty and
destruction, and join with others in discerning a healthier and more just way
of being?
Repentance
– choosing a different path
Yield yourself
and all your outward concerns to God’s guidance so that you may find ‘the evil
weakening in you and the good raised up’. (QF&P
1.02, 9)
Repentance involves a change of
mind and a change of direction. When the Spirit reveals our darkness, we
experience a change of mind (a new perception and a new understanding). When we
respond to this by making an continuing commitment to
following our inward guide, this implies a change in direction, as we begin to
walk along a different path. It is not possible to do this in our own power. We
all need the empowerment of the Spirit, along with the support and loving challenge
of a community of discernment and mutual accountability.
Reflection – In all sorts
of ways, humans are not in right relationship with God, with each other or with
the rest of creation. Currently, we constitute a disruptive and destructive
element within this complex system of interconnected and interdependent parts.
Because of this, there is an urgent need for people to experience a change of
mind, and to take a different path. The wisdom of the Quaker way suggests that
this can be achieved when we turn to the divine Spirit within us and seek its
guidance. There are no quick fixes, because the path of right relationship
requires patience, persistence and humility. We must turn away from the spirit
of greed, violence and power and attend instead to the Spirit of love, peace
and truth. We will then understand that all the parts of creation are our
neighbours and we should love them as we love ourselves.
Query – Are you
willing to submit yourself to the guidance of your Inward Teacher? Are you
truly open to the possibility of a change of mind? Are you willing to join with
others in discerning the path of love, peace and truth which leads to right
relationship?
Salvation
– being saved from ourselves
The truth is
that we are all hurt and need healing. There is a spiritual poverty among both
rich and poor… If we are to be whole, we can no longer ignore the divisions
created by idolising wealth, success and power. (QF&P 29.13)
The Quaker way has tended to see
salvation more in terms of building the kingdom of God on earth than the
promise of heaven as a spiritual dwelling place after death. This involves
seeing salvation as a process of being saved from the implications of our own
darkness and ignorance. The key dimension of this approach is bondage: we find ourselves in bondage
to social, economic and political systems and ideologies that lead us into a
destructive relationship with each other, with other animals and with the rest
of the natural world. The consequent need therefore is for liberation, to be released from this bondage. The Spirit, acting
as our Inward Teacher, has the capacity to break these bonds and release us
from our dependence on the powers of death and destruction. This is an
experience of liberation.
Reflection – What does
salvation mean in the context of ecological crisis? If our vision of salvation
is understood in terms of Gospel Order or right relationship, then individual
salvation cannot be meaningfully separated from the well-being of the whole
creation, understood as a complex system of interconnected and interdependent
parts. If humanity currently functions as a disruptive and destructive element
within creation, then salvation involves our liberation from systems, ideologies
and motivations that lead to violence, hatred, cruelty, injustice, oppression
and destructiveness. These fallen ways make life a ‘hell on earth’ for so many
humans and other creatures, and destroy the very ecosystems that support life
on earth.
Query – Are you aware
of the impact that your lifestyle has on the well-being of other humans, other
animals and the rest of the natural world? Are you willing to join with others
in attending to the Spirit, as inward teacher, which has the power to liberate
us from our bondage to systems of violence, injustice and destruction?
Testimony
– doing the truth
The choice of
the word ‘testimony’ is instructive. The testimonies are ways of behaving but
are not ethical rules. They are matters of practice but imply doctrines. They
refer to human society but are about God. Though often talked about they lack
an authoritative formulation. (QF&P
20.18)
Quaker testimony
is a matter of ‘doing the truth’, as we have experienced it while attending to our
Inward Teacher. Testimony is a fruit of the Spirit, and the way we feel
compelled to act in response to the revelations or ‘openings’ we have received.
It involves a commitment to consistency, so that our words and actions are
bound seamlessly together.
In her book Testimony: Quakerism and Theological Ethics,
Rachel Muers characterises Quaker testimony in a number of ways: “interruption
and refusal” – a double-negative because it acts as a denial of a lie; “holy experiments”
– in denying a lie, it also opens up space for new positive forms of practice
or ‘holy experiments’. Testimony “communicates and provokes” – pursuing change
by persuasion rather than coercion, communicating something and seeking to
provoke a response in others; and is “risky and uncertain” because, being concerned
with faithfulness more than effectiveness, its impact is uncertain and may well
be unsuccessful and misunderstood.[2]
Reflection – From an
ecological perspective, there are many lies that need to be denied. For
example, the idea that humans can own the rest of the creation, the idea that
we are somehow separate from it and in control of it and the idea that there should
be no limits to our wants and desires. We need to seek the guidance of our
Inward Teacher to discern how the Spirit is calling us to respond to these
lies. What kinds of ‘holy experiments’ are emerging that might communicate a
new and healing relationship with the rest of creation, and provoke others to
respond too?
Query – What concerns
is the Spirit prompting in you at this time? How might you seek to disengage
from unhealthy and destructive ways of living and join with others in exploring
‘holy experiments’ that communicate new possibilities to those around you?
Gathered
– a community of discernment
As we enter with
tender sympathy into the joys and sorrows of each other’s lives, ready to give
help and to receive it, our meeting can be a channel for God’s love and
forgiveness. (QF&P 1.02, 18)
Although convincement has to begin
with the individual, it inevitably leads us into community where the Kingdom of
Heaven gathers us and catches us all, as in a net. The Quaker community is a
community of discernment which aspires to offer a glimpse of Gospel Order and
right relationship within the world. Our life together as a discerning
community should be, in microcosm, what we envision for the whole creation.
Some of the many dimensions of our corporate life together include being: a community of revelation and healing – when
we come together in worship and discernment, we seek to be a community of
revelation, where the Spirit shows us our darkness and brings healing and new
life in a way that goes beyond our individual practice; a community of diversity – when we come together in worship and
discernment, we can benefit from a diversity of gifts, insights and
experiences, that are not all available to us individually; and a community of experimentation – when we
come together in worship and discernment, guided by divine leadings, we can experiment
with new ways of living, relating and cooperating. These should move us in the
direction of right relationship and Gospel Order.
Reflection – Our
experience of living within a dynamic and evolving community can help us to
appreciate our interdependence and interconnections. We can come to understand
the value of each individual member, what contribution they bring, and how the
whole can be something more than a simple sum of its parts. This can act as a
helpful ecological model from which to learn. Although there is a danger that
community comes to define itself in ways that are divisive and excludes others,
at its best a community can offer a specific and situated vision of right
relationship in action. This counter-cultural witness can reveal a
powerful alternative vision of human life within a society that places excessive
emphasis on individualism.
Query – In what ways
does your Quaker community model right relationship based on diversity,
cooperation and interdependence? How can we expand our conception of community
so that it includes all living things?
Suffering
– the Way of the Cross
Are you following Jesus’ example of love in action? Are you learning from his life the reality and cost of obedience to God? (QF&P 1.02, 4)
Our responsibilities to God and our neighbour may involve us in taking unpopular stands. (QF&P 1.02, 38)
While the world remains caught
between the way things are and the way they could be, and while the spirit of
darkness holds sway, following God’s way can have extremely costly
consequences. For, when we become morally independent of the dominant powers,
systems and ideologies of this world, and offer a
different vision, we can become a threat to them. If we stand firm in our
witness, like Jesus, we may end up being 'crucified' by the world. This is the “Way
of the Cross”.
Our founding mothers and fathers knew this only too well. It may be a deeply
discomforting prospect, but the possibility of suffering could be unavoidable
in the context of war, injustice and ecological crisis.
Reflection – There is a
great deal of suffering within creation. Much of it seems unavoidable, but some
of it is the direct result of human violence and greed. There is therefore no
avoiding suffering from an ecological perspective. It may be that, in order to
reduce the suffering created by human action, some people may feel called by a
strong sense of compassion to suffer for the sake of liberation and right
relationship. This is not an easy thing to face up to, and should not imply
that suffering is inherently positive. However, the experience of our tradition
suggests that costly witness and suffering can be associated with great joy,
solidarity and a deep sense of divine accompaniment. The life and writings of James Nyaler provide a powerful example of this.[3]
Query – Do you seek
the guidance of the Spirit and the support of your community in order ‘to find
a spiritual wholeness which encompasses suffering as well as thankfulness and
joy’ (QF&P 1.02, 10). How can we uphold each other so that we encounter
costly witness with joy and steadfastness?
New
creation – the Peaceable Kingdom
Friends, we are
called into wholeness and into community, women and men alike, sharing the
responsibilities God has given us, and assuming the leadership we are called
to. We begin where we are, in our homes and meetings or churches, our work and
communities, celebrating the realisation of the New Creation. (QF&P 23.40)
The vision of the "Peaceable Kingdom" has always inspired Friends. Bit by bit, this
kingdom can become a reality on earth as the domination that darkness and evil
has over us loses its power. When the seeds of greed, hatred, cruelty, violence
and destruction are rooted out of the human heart, the institutions and ideologies
that sustain this darkness and evil begin to lose their power, and the
wholeness, well-being and justice of Gospel Order can take their place. We are
not in control of this process, but we can play our part. Like physical
exercise, we have to start somewhere and build up our stamina. Right
relationship and Gospel Order are not static concepts. Instead, they represent
dynamic, on-going processes.
Reflection – The vision of
the peaceable kingdom is an ecological vision. Shalom or Gospel Order
represents a state of harmony based on complex interdependence and right
relationship. If all things are interconnected, then all actions based on compassion,
healing and justice, however small, will have a positive impact. In the
peaceable kingdom we take our place within this web of life; not above it, or
in control of it, but as an essential part of it.
Query – Are you able
to keep the vision of the peaceable kingdom in mind, even though it seems so different
from the way the world currently functions? Can you discern the seeds of the
kingdom in your day-to-day life and interactions?
Conclusion
We do not own
the world, and its riches are not ours to dispose of at will. Show a loving
consideration for all creatures, and seek to maintain the beauty and variety of
the world. Work to ensure that our increasing power over nature is used
responsibly, with reverence for life. Rejoice in the splendour of God’s
continuing creation. (QF&P 1.02, 42)
The Quaker way points us to an inward
source of guidance that can transform our lives and relationships. Inward
spiritual growth leads to real change in the world. We are not entirely at the
mercy of the systems of darkness that dominate the world as it currently is.
This is not the end of the story. Our hope is that the vision of the peaceable
kingdom can be realised in our lives and in the world. Creation is good; God
loves and cares for it. We are one part of creation, along with other animals
and the rest of the natural world. All things are interconnected and
interdependent and need to be in right relationship. We can play our part in
the process of reconciliation that leads to Gospel Order.
[1] For Quakers in the
seventeenth century, the term ‘convincement’ described an experience of being
convicted of sin. A key function of the Light was to show a person their
darkness. This darkness needed to be dealt with before they could be brought to
new life.
[2] Muers, Rachel
(2015) Testimony: Quakerism and
Theological Ethics (SCM Press)
[3] See Keunning,
Licia (2003-2009) The Works of James
Nayler, four volumes (Quaker Heritage Press).
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