“That of God” and our testimonies
August 13, 2013 § 21 Comments
Two minutes of conscience came before New York Yearly Meeting Summer Sessions this year, one on gun violence and another on drone warfare (see below). The assembled body was unable to come to unity on either of them for various reasons and they were, I believe, returned to our Witness Coordinating Committee, the committee that oversees the witness life of the Yearly Meeting, including its witness committees. For my own reasons, I agreed that the minutes needed more seasoning and that we did not have the time to fix them from the floor. In fact, I think fixing such minutes from the floor is almost always a bad idea.
One of the main reasons I could not approve these minutes, even though I agree with the general impulse behind them both, was the religious rationale they gave for our stand in conscience. Specifically, they both cited the belief that there is that of God in everyone and, as the drone warfare minute expressed it, “therefore every life is sacred.”
Over the past several decades, Friends have increasingly based our peace testimony, and indeed, all our testimonies, on the belief that there is that of God in everyone. This idea has even worked its way into our books of discipline. This is bad history, bad theology, and a cross to our testimony of integrity.
It just is not true that our peace testimony is founded on the belief in that of God in everyone. It is founded on passages in Christian scripture. I recommend Sandra Cronk’s excellent pamphlet Peace Be With You: A Study of the Spiritual Basis of the Friends Peace Testimony for a detailed treatment of the passages early Friends turned to for their rejection of violence.
We have only used the phrase “that of God in everyone” in the sense implied in these minutes since the turn of the 20th century when Rufus Jones popularized the “mystical” reading of the phrase. I’m not quite sure, but I think we have only been using it to explain our stand on nonviolence since about the 1960s.
Friends have largely forgotten that Rufus Jones gave us this new, “mystical” redefinition and assume that George Fox himself believed in some kind of divine spark in humans. This gets into a rather complex new reading of Fox that I discuss in earlier posts, but here I would say that he did believe that Christ does in some way inhabit the human at some deep level, but this is not the same thing as believing in “that of God” as some kind of generalized “divine spark” in us that has no connection to Jesus Christ. So, with the use of this phrase, Friends also have unconsciously reinvented Fox.
Both minutes imply that we do not harm others because we believe that this “that of God” in people somehow makes their lives sacred. But what do we really mean by that? What do we mean by “that of”? What do we mean by “God”? And what do we mean by “that of God”? Nobody ever unpacks this sloppy talk. We just seem to assume that everybody knows what we’re talking about. Well, maybe we do. I’ve gone on at length about this elsewhere, and I plan to return to it again, because I think this phrase deserves better from us, that our tradition deserves better from us, and that the people we are talking to with such minutes deserve better from us.
But I think George Fox would say that we have the dynamics of our relationship with “that of God” backwards. We do not reject violence because we recognize that of God in others; we reject violence because that of God within ourselves turns us away from evil and toward peace, love, and the good. It is “that of God” in us that moves with the Holy Spirit and gives rise to our testimonial life.
We do not reject violence because we believe in that of God in everyone. We reject violence because we experience the transforming power of the Light within us. Fox and Quakers for hundreds of years after Fox would have said that it was the light of Christ within us that turns us away from evil of all kinds, not some belief.
Belief is malleable and to a large extent socially defined and, in the case of “that of God”, inherited as an idea from our Quaker forebears, starting with Rufus Jones. Belief is held in the outward mind. Even a sincere belief in that of God is secondary; such a belief properly derives from our inward experience, also, that is, from that of God within ourselves, rather than from some legacy we have inherited. Once we have experienced the first motion of love, then we have grounded our belief experimentally.
Our use of “that of God” to explain our peace testimony is just bad theology. Or, if you don’t like the word “theology”, let’s call it irresponsible talk.
All of this means that our unreflective, casual, indiscriminate, anti-historical, sloppy, and vague use of “that of God” to explain our testimonies . . . crucifies the truth. It crucifies the truth on the cross of ignorance, laziness, and convenience.
Well maybe that’s a little harsh. Because we’ve drifted blindly and dumbly into a new testimony, haven’t we, by virtue of the fact that we have been doing it for so long now. We have bedecked the foyers of our meetinghouses with our claim that there is that of God in everyone, never mind that we can’t really explain what that means. We have written it into the Faith and Practices of our yearly meetings. Everybody believes it now. It’s practically the only thing we do believe.
So maybe it is the truth now. Maybe this phrase is the new foundation for our testimonies. Maybe we don’t need breadth and depth and clarity in our testimonies any more. Just an easy answer and a little confidence. A sound bite to stick into our minutes that at least gives us something quasi-spiritual to say, so that our minutes of conscience are not totally secular humanist (which they often are). Maybe we do need just a simple phrase that won’t burden the minute with lots of “theology” or—God forbid—the taint of biblical language.
Gun violence minute
From the very beginning, Friends have opposed all outward forms of violence. We affirm the fundamental Quaker belief that there is that of God in everyone, including each person whose life is taken by a gun, and in each who takes the life of another. We support social and political initiatives, including legislation, to
- Eliminate the availability of military-style assault weapons,
- more firmy regulate gun purchases and require background checks for all purchasers,
- regulate the manufacture of firearms, and
- provide better mental health services.
We commit ourselves to be more active in working to reduce the death toll from guns, and more broadly we renew our traditional commitment to seeking nonviolent alternatives in our violence-prone society.
Drone warfare minute
The following minute against drone warfare originated at Orange Grove Meeting of California, and has recently been approved by 15th Street Monthly Meeting of New York City and also by New York Quarterly Meeting. These meetings encourage other meetings to adopt this coast-to-coast effort.
As Friends (Quakers) who believe there is “that of God” in everyone and therefore every life is sacred, we are deeply concerned about the proliferation of lethal unmanned aerial vehicles, commonly known as drones. The United States is leading the way in this new form of warfare where pilots in US bases kill people, by remote control, thousands of miles away. Drones have become the preferred weapons to conduct war due to the lack of direct risk to the lives of U.S. soldiers, but these drone strikes have led to the death of hundreds of innocent civilians (including American citizens) in countries where we are not at war, including Pakistan, Yemen and Somalia.
We urge our government to put an end to this secretive, remote-controlled killing and instead promote foreign policies that are consistent with the values of a democratic and humane society. We call on the United Nations to regulate the international use of lethal drones in a fashion that promotes a just and peaceful world community, based on the rule of law, with full dignity and freedom for every human being.