: Quaker Strongholds by Stephen Caroline Emelia - Society of Friends

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QUAKER STRONGHOLDS.

INTRODUCTION.

Whether Quakerism be, as some Friends believe, destined to any considerable revival or not, it seems at least certain that any important revival of religion must be the result of a fresh recognition and acceptance of the very principles upon which the Society of Friends is built. What these principles and the practices resulting from them really are, is a subject on which there is a surprising amount of ignorance amongst us, considering how widely spread is the connection with and interest about Friends amongst the members of other persuasions. One seldom meets any one who has not some link with the Society, and yet it is rare to find any one not belonging to it at all accurately informed as to its point of view or its organization. The notorious disinclination of Friends to any attempts at proselytizing, and perhaps some lingering effects of persecution, probably account for the very common impression that Friends' meetings are essentially private--mysterious gatherings into which it would be intrusive to seek admission. Many people, indeed, probably suppose that such meetings are no longer held; that the Society is fast dying out, and the "silent worship" of tradition is a thing of the past--impracticable, and hardly to be seriously mentioned in these days of talk and of breathless activity.

Some such vague impression floated, I believe, over my own mind, when, some seventeen years ago, I first found myself within reach of a Friends' meeting, and, somewhat to my surprise, cordially made welcome to attend it. The invitation came at a moment of need, for I was beginning to feel with dismay that I might not much longer be able conscientiously to continue to join in the Church of England service; not for want of appreciation of its unrivalled richness and beauty, but from doubts of the truth of its doctrines, combined with a growing recognition that to me it was as the armour of Saul in its elaboration and in the sustained pitch of religious fervour for which it was meant to provide an utterance. Whether true or not in its speculative and theoretical assumptions, it was clear to me that it was far from true as a periodical expression of my own experience, belief, or aspiration. The more vividly one feels the force of its eloquence, the more, it seems to me, one must hesitate to adopt it as the language of one's own soul, and the more unlikely it is that such heights and depths of feeling as it demands should be ready to fill its magnificent channels every Sunday morning at a given hour. The questionings with which at that period I was painfully struggling were stirred into redoubled activity by the dogmatic statements and assumptions with which the Liturgy abounds, and its unbroken flow left no loophole for the utterance of my own less disciplined, but to myself far more urgent, cries for help. Thus the hour of public worship, which should have been a time of spiritual strengthening and calming, became to me a time of renewed conflict, and of occasional exaltation and excitement of emotion, leading but too surely to reaction and apathy.

I do not attempt to pass any judgment on this mental condition. I have described it at some length because I cannot believe it to be altogether exceptional, or without significance. At any rate, it was fast leading me to dread the moment when I should be unable either to find the help I needed, or to offer my tribute of devotion in any place of worship amongst my fellow-Christians. When lo, on one never-to-be-forgotten Sunday morning, I found myself one of a small company of silent worshippers, who were content to sit down together without words, that each one might feel after and draw near to the Divine Presence, unhindered at least, if not helped, by any human utterance. Utterance I knew was free, should the words be given; and before the meeting was over, a sentence or two were uttered in great simplicity by an old and apparently untaught man, rising in his place amongst the rest of us. I did not pay much attention to the words he spoke, and I have no recollection of their purport. My whole soul was filled with the unutterable peace of the undisturbed opportunity for communion with God, with the sense that at last I had found a place where I might, without the faintest suspicion of insincerity, join with others in simply seeking His presence. To sit down in silence could at the least pledge me to nothing; it might open to me the very gate of heaven. And since that day, now more than seventeen years ago, Friends' meetings have indeed been to me the greatest of outward helps to a fuller and fuller entrance into the spirit from which they have sprung; the place of the most soul-subduing, faith-restoring, strengthening, and peaceful communion, in feeding upon the bread of life, that I have ever known. I cannot but believe that what has helped me so unspeakably might be helpful to multitudes in this day of shaking of all that can be shaken, and of restless inquiry after spiritual good. It is in the hope of making more widely known the true source and nature of such spiritual help that I am about to attempt to describe what I have called our strongholds--those principles which cannot fail, whatever may be the future of the Society which for more than two hundred years has taken its stand upon them. I wish to trace, as far as my experience as a "convinced Friend" enables me to do so, what is the true life and strength of our Society; and the manner in which its principles, as actually embodied in its practice, its organization, and, above all, its manner of worship, are fitted to meet the special needs of an important class in our own day.

Mount Pleasant, West Malvern, 1890.

The actual organization of the Society of Friends is, I believe, by no means familiarly known outside its own borders, and a slight sketch of it may be neither uninteresting in itself, nor out of place as a preliminary to the endeavour to explain our general position. I propose, therefore, to give such an outline of our constitution as a Society, so far as I have become acquainted with it. The fullest details respecting it are to be found in the "Book of Discipline," which is the authorized exponent of all such matters.

This book has been recently revised, and the edition of 1883 contains the latest regulations on all points of internal government. The Yearly Meeting also publishes annually a volume of Extracts from its proceedings, a full statement of accounts and statistics, and a summary of the reports received from the subordinate meetings all over the country.

The men and women sit separately, or it would perhaps be more correct to say that the men and the women Friends have each a separate Yearly Meeting; the women's Yearly Meeting being of considerably later date than the men's. It was established in 1790, and it deals in general with matters of less importance, or at any rate of more restricted scope, than the men's meeting. It is, however, not unusual for men Friends, "under religious concern," to visit the women's meeting, nor for women Friends on a similar ground to visit that of the men.

"Joint sittings"--meetings, that is, of men and women Friends in one body--are also held occasionally, when any question of special interest to all the members is to be considered, and on these occasions the women are free to take their full share in the discussions. These occasional combinations are the more easily practicable, because, strange as it may seem to most people, no question is ever put to the vote. From the earliest times, all decisions have been arrived at by what may be called a practical unanimity. The Yearly Meeting, like every other meeting for "business" or "discipline," has its clerk, who, with one or more assistants, performs the combined functions of chairman and secretary. When any question has been fully considered, it is the duty of the clerk to interpret the sense of the meeting, and to prepare a minute accordingly; which minute, being read to the meeting, often receives a certain amount of verbal, or even of substantial modification, in accordance with the suggestions of individual Friends; but, when entered upon the books, is accepted as embodying the decision of the meeting. Should there be any considerable division of judgment upon any important question, it is usually, if possible, adjourned till the next Yearly Meeting; and this plan has, I believe, been almost invariably found sufficient to bring about the practical unanimity required for a final settlement of the question. It is certainly a very remarkable fact that so large a body should transact all its affairs without ever voting, to the full satisfaction of the great majority of those concerned.

The Quarterly and Monthly Meetings are, in most respects, repetitions on a smaller scale of the Yearly Meeting. The business of all these subordinate meetings is transacted, like that of the Yearly Meeting, without voting, and settled similarly through the action of the clerk when a practical unanimity is arrived at. Each Monthly Meeting appoints "representatives" to the next Quarterly Meeting, and the Quarterly Meetings in like manner appoint "representatives" to the Yearly Meeting. These Friends have no very definite function to perform, but their names are called over, and their presence or absence noted at the opening of each meeting to which they are sent; and they are expected to serve in a general way as a special medium of communication between the larger and the smaller meetings to which they belong.

In like manner, upon any subject affecting the Society at large, the Yearly Meeting communicates with the Quarterly Meetings, who in their turn diffuse the impulse through their own Monthly and particular meetings, till it reaches every individual member; and, in return, information respecting every meeting for worship is from time to time given to the Monthly Meetings, to be by them in a condensed form reported to the Quarterly Meetings, and so eventually presented to the Yearly Meeting in London. All these ascending and descending processes are carried on with minute accuracy and regularity, and are duly recorded at every stage in the books of each meeting. There is thus a complete system of circulation, as of veins and arteries, by which every individual member is brought within reach of the Society at large, and through which information, influence, and discipline are carried to and from the centre and the extremities.

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