October 11, 2011 § 12 Comments
One of the goals of my research and writing on Quakers and capitalism is to bring historical perspective to a call for a living testimony on economic justice. The movement that began as Occupy Wall Street has spread to other cities around the country and may, I hope, become a truly national movement, the beginning of an American Spring that, like the Arab Spring that has brought regime change to Tunisia, Libya and Egypt, will bring regime change to America. The regime that needs changing here in the U.S. is the dominion of corporate interests and the interests of the very wealthy over the interests of the rest of us.
The press has made much of the apparent incoherence of the Occupy movement and its lack of clearly defined goals. However, as Walter Bruegemann has said (I think it was him; it might have been Dorothy Soelle), prophecy begins as lamentation. The first step in prophetic movement toward justice is recognizing and naming your suffering. That’s the stage the Occupy movement is in right now, it seems to me.
However, in what I see so far, a clear thread does run through their rather chaotic and scattershot message: the hijacking of our economics, our democracy and political culture, our social culture and social welfare, our food and water supplies, our media—and our minds, really—by the 1% of Americans that own 50% of our wealth. We are the 99%. Jesus would have named this condition Mammon—greed, ill-gotten wealth, the oppressive interests of the rich.
The American Spring represents a historic opportunity for the Religious Society of Friends to join the conversation, to develop for ourselves for the first time, really, a clearly articulated set of goals toward economic justice and to bring our witness to the movement. Where do we Quakers stand? What do we have to offer? How are we led by the Holy Spirit to testify to truth?
This is one of those areas where having your Quaker roots firmly planted in Christian scripture really pays off (though not, sadly, traditional Christian theology). Economic justice was the very heart of Jesus’ mission. The synoptic gospels offer enough planks in the platform of the kingdom of God to build a movement on, or to base your testimony upon. Jesus’ foundation for what I like to call the commonwealth of God is incredibly rich. It is both radical and practical. It is concrete, coherent and comprehensive. It speaks truth to power and it speaks to a very large percentage of American society from a position of authority that they already acknowledge as important if not supreme—Christian faith. It speaks directly to the plight of the poor and to the dissolving middle class and to the segments of right wing politics and policy that favor big money over little people. It speaks to those who distort the gospel and would bring evangelical economics into government. (See Chris Lehman’s cover story in the October issue of Harper’s titled “Pennies from Heaven: How Mormon Economics Shape the GOP.”) And it speaks directly to the central issue of our current crisis: debt, debt relief and, especially, home foreclosure.
Meanwhile, without this scriptural foundation, liberal Friends are left (so far) with preaching that there is that of God in everyone and adapting generalities from the testimony of equality into the economic sphere—not bad as far as it goes. We could also recover the writings of George Fox that speak directly to economic justice, or Woolman’s A Plea for the Poor, or the Eight Principles of a Just Social Order published by London Yearly Meeting in 1918, though these earlier Quaker manifestos would bring us back to the Christian gospel again.
So we are not totally bereft, even if we do not employ Christian scripture and the planks in the platform of the commonwealth of God that Jesus lived and taught, though I believe it would be a shame to leave these aside. Virtually all of our other testimonies, not just the testimony of equality, translate in some way to the economic sphere. And the incipient divine-spark theology implicitly understood by Friends in the belief that there is that of God in everyone holds promise. We just need to develop it further and demonstrate how it reflects the guidance we are receiving from the Spirit.
For that is the true meaning of ‘testimony’ for Friends: not that we have an outward set of principles that we try to uphold in our individual and corporate lives, but that these are the ways in which the Light has transformed our inner lives, not just as a historical legacy, but today, right now, in each of us. These are the outward ways in which God is leading us inwardly to testify to God’s truth.
In subsequent posts I want to develop these two strands of tradition further—Jesus’ teachings on economic life and the potential implicit in our liberal ‘theology’ and our current testimonies. And I want to begin exploring their implications for action in this potentially historic time. And I hope my readers will join in this conversation. And I plan to visit some of the Occupy groups in my area to see what they really are up to, rather than rely on reports in the media, and to explore how Friends might contribute.
What if Friends all over the country did the same?