Some Issues from Nineteenth Century Quakerism

Quaker Religious Thought Volume 92 Article 2 1-1-1999 Some Issues from Nineteenth Century Quakerism T. Vail Palmer Jr. Follow this and additional works at: https://digitalcommons.georgefox.edu/qrt Part of the Christianity Commons Recommended Citation Palmer, T. Vail Jr. (1999) "Some Issues from Nineteenth Century Quakerism ," Quaker Religious Thought: Vol. 92 , Article 2. Available at: https://digitalcommons.georgefox.edu/qrt/vol92/iss1/2 This Article is brought to you for free and open access by Digital Commons @ George Fox University. It has been accepted for inclusion in Quaker Religious Thought by an authorized editor of Digital Commons @ George Fox University. For more information, please contact [email protected]. SOME ISSUES FROM NINETEENTH- CENTURY QUAKERISM T. VAIL PALMER, JR. or a long time I have thought of the nineteenth century as a low Fpoint in the history of Quakerism. Spiritual vitality seemed to be at a low ebb, with few fresh insights or creative movements. A series of splits within the movement left a heritage of bitterness and resentment. Several years ago I read the journals of Elias Hicks and John Wilbur, leading figures in two of the branches of Quakerism, which emerged from the bitter “separations” of the nineteenth century. This reading did nothing to revise my general impression of the period. Both journals revealed a narrowness of vision and a pettiness of insight. I did not feel much motivation to go ahead and read writings of leading figures in other branches, such as Joseph John Gurney or David Updegraff. In recent years, I have been enriched by Carole Spencer’s studies of nineteenth-century Quaker women. Her efforts have included an article in Quaker History 1 and a course at Reedwood’s Center for Christian Studies. These have emphasized for me one encouraging trend in that period. Individual Quakers did real pioneering in social movements such as prison reform and the antislavery, peace, and women’s rights movements; and much of this pioneering was done by strong Quaker women. Yet even this pioneering was shadowed by the dark side of the century’s trend toward divisiveness. In addition to the major splits, there were minor splits over appropriate strategy to be used in the antislavery movement (such as the Underground Railroad). In the Civil War, antislavery zeal led many young Friends to join the Union army; Quakerism’s unity in adherence to the peace testimony was permanently lost. Two of the most influential Quaker women were Lucretia Mott and Elizabeth Fry. Yet when Lucretia Mott went to England in hopes of taking part in an antislavery congress, Elizabeth Fry avoided more than a single casual contact with her, because she belonged to the wrong branch of Friends!2 5 6• T. VAIL PALMER, JR. My understanding of the process by which Quakerism moved from its eighteenth-century Quietism through the nineteenth- century divisions to the complex of competing varieties and branches at the end of that century had been chiefly informed by my reading of Elbert Russell’s The History of Quakerism. This was especially the case in connection with the origins of “pastoral” Quakerism in the 1870s. Russell wrote: “The revival movement led inevitably to changes in practice, in doctrine, in organization….So many of the converts were not birthright Friends or were inexperienced in new methods and fields of work that it appeared necessary to provide the new meetings with leadership, especially with a teaching ministry and pastoral care.”3 He described the initiative, in employing pastors, as coming from within meetings that had been affected by the revivals. I had grown up as a Philadelphia Friend; my first significant contact with pastoral Friends came when, during a summer vacation from college, I took part in a Young Friends “caravan” that visited Friends in New England and in Indiana, Illinois, and Ohio. As I became acquainted with several Quaker pastors, I discovered sharp differences between “liberal” pastors, who considered themselves Christians and who were strongly influenced by the work of Rufus Jones and other leaders, and the evangelical “holiness” pastors who were fundamentalists in their understanding of the Bible and who insisted on the necessity for two specific Christian experiences: “sal- vation” and “sanctification”—experiences that typically occurred during revival meetings. It was also clear that in some yearly meetings a power struggle was taking place, or had recently taken place, between these two groups for control of the yearly meeting. I assumed that this opposition had its origin in the fundamen- talist/modernist controversy of the 1890s and 1900s, in which Rufus Jones and his allies had been leaders among the modernists. I found my assumptions about the origins of “pastoral” Quakerism and of the “holiness/liberal” opposition radically chal- lenged last year when I read Thomas D. Hamm’s The Transformation of American Quakerism. THOMAS HAMM’S THESIS Hamm chronicles the development of Orthodox Quakerism from the Quietist “peculiar people” of the eighteenth and early nineteenth SOME ISSUES FROM NINETEENTH-CENTURY QUAKERISM • 7 centuries to a form similar to that of other evangelical Protestants by the end of the nineteenth century. In part, this change was the result of social and economic factors, such as the railroads and the end of the frontier. In part, Hamm sees this change, at least until 1870, as the work of a succession of “reform” leaders, who desired to bring Quakerism into the modern world while retaining the distinctive val- ues and emphases of traditional Quietist Quakerism. He pictures Joseph John Gurney as an early pioneer of this “reform” tendency. The minority of Orthodox Friends who remained loyal to the com- plete Quietist vision, and resisted any attempts at “reform,” found their champion in John Wilbur. Hamm describes a “renewal” movement that carried forward these reforms during the 1850s and 1860s. Leaders of this movement held a variety of positions among Friends: minister, elder, yearly meeting clerk, college professor, editor. But, according to Hamm, “The renewal movement had its limitations. It was largely a movement of the elite.”4 Most of these leaders were either wealthy or highly edu- cated. Reform leaders were increasingly emphasizing the need for a specific conversion experience, and were developing new types of meetings—“general meetings,” even the beginnings of revival meetings—as a supplement to traditional Quaker worship. Hamm draws a sharp contrast between the renewal movement and what followed: To understand the whirlwind that swept through the Gurneyite yearly meetings during the 1870s, one must look to a small group of ministers and the experience that they shared: an instantaneous, post conversion sanctification that they believed, freed them from any desire or propensity to sin and filled them with the power of the Holy Ghost. They found this teaching on sanctification outside the society in the post–Civil War interde- nominational holiness movement. They used it to transform first the general meeting movement and then the rest of Gurneyite Quakerism….The holiness revival movement among Friends was from the beginning one of ministers, one that exalt- ed ministerial standing and stressed its prerogatives.5 Leading holiness ministers included Dougan Clark, Jr., Nathan and Esther Frame, John Henry Douglas, Luke Woodard, and, preemi- nently, David B. Updegraff. 8• T. VAIL PALMER, JR. Unlike the renewal leaders, “the revivalists dismissed the value of the traditional Quaker plain life.”6 Not surprisingly, further Wilburite separations took place in the 1870s, in response to the radical revival- ist attack on many Quaker traditions. Most of the moderate renewal leaders remained within Gurneyite Quakerism, but found themselves increasingly opposing many of the holiness positions—particularly the insistence on a second, instantaneous “sanctification” experience and on biblical literalism. But, according to Hamm, another significant, revolutionary result of the holiness revival was yet to come. “Perhaps no innovation of the last quarter of the nineteenth century did more to change Quakerism than the introduction of the pastoral ministry.”7 In contrast to Elbert Russell, Thomas Hamm argues that the revival movement did not lead “inevitably” to the introduction of a paid pastoral ministry. Indeed, the moderate renewal leaders had their own pro- gram for dealing with the influx of new, inexperienced Quakers: “forming in each monthly meeting pastoral committees of elders, overseers, ministers, and other concerned members to see to the spiritual welfare of new Friends. The idea proved popular in the Gurneyite yearly meetings….But revival Friends had come to their own solution, and…effectively outmaneuvered the moderates by introducing the one-person pastorate that the moderates dreaded. The revival’s commitment to pastors was inextricably linked to its views of the ministry. The revival centered on preaching, impossible without ministers. Furthermore, ministers were a divinely appointed class, “the noblest of the race, called of God to teach and lead the rest of us.” Luke Woodard was frank in undermining the older concept of the priesthood of all believ- ers. “It is a dangerous abuse…to carry it to the extent of nulli- fying that respect, honor, and authority which God himself has assigned to the office of Gospel ministry,” Woodard wrote. “The very terms pastor and shepherd imply a position of leadership.”8 Reedwood Friends Church

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