Michael Wright describes the aims and work of the Nontheist Friends Network.
There is a good deal being written these days about theism and atheism, including Christian atheism. A recent article in Signs of the Times – the newsletter of Modern Church – by Jonathan Clatworthy, considers two types of Christian liberal theology. One he calls ‘permissive liberalism’, which he argues ‘tends not to have an apologetic dimension: the emphasis is on letting go of the burden, on permission not to believe. Permissive liberalism is therefore less inclined to resist atheism, less engaged with the public issues of the day.’ He contrasts this with ‘apologetic liberalism’, which ‘defends religious belief against atheism as well as fundamentalism’. He considers the key difference between the two focuses on whether or not you believe in the existence of God.
These two theological approaches carry the Christian torch against a philosophy characterised by ‘never-ending economic growth and technological innovation, characterised as “progress”, which increasing numbers experience as oppressive.’ As this is ‘rapidly losing popularity, increasing numbers are looking for alternative visions of progress, alternative accounts of what human life is for. Effective alternatives will need to appeal to standards higher than the secular orthodoxies of the day. It is difficult to see where else they might come from, except some coherent philosophy about the divine.’
As he depicts it, those of us who do not believe in God or gods have nothing to contribute to this debate, no philosophical foundation that is distinctive from any other atheists. Meanwhile, the only challenge
to the zeitgeist comes from those who believe in God, for those who do not share a theistic conviction are defined by what we don’t believe in. I disagree.
One Quaker’s perspective
I am a Quaker. This religious tradition has a longstanding commitment to peace and harmony between groups of people who have different cultures and values; to equal opportunities for females and males of all ages; to a just social order and a concern for those who are unjustly treated; and a concern for the environment; with an emphasis on living simply and speaking plainly. Its roots are Christian, and it has always found inspiration in the life and teachings of Jesus, particularly that of love in action. It is a liberal ethos, open to fresh knowledge and thinking, experimental in practice, and valuing what we experience.
It seeks to interpret these commitments in the light of current circumstances. Furthermore, it has never attached much importance to theological definitions of the significance of Jesus and the events of his life and ministry: that it leaves to each member to discern for themselves in consultation with others. The Society’s main emphasis is on living by its values, rather than reflecting over-much on theology. It revises its book of discipline, Quaker Faith and Practice, every generation, and so it is not shackled by parts of its tradition that were apt for past circumstances but are no longer.
This tradition does not impose a creed on its members. The Quaker way is a shared way of behaviour and practice – orthopraxy – rather than a shared creed – orthodoxy. So although its Book of Discipline is clearly theocentric, with lots of examples from Quakers of their experience of God, and the
assumption that we are about God’s business, it does not provide us with a theological strait-jacket. Quakers have long used terms like ‘open to the Light’, ‘responding to the Spirit’, as well as ‘seeking the will of God’. We are encouraged to ‘take heed to the promptings of love and truth in your hearts. Trust them as the leadings of God.’ There is among modern British Quakers a strong element of indifference to a concept of God. I am Clerk of the Friends Nontheist Network, a listed informal group of the Society. Nontheism is a
recognised option, although some Quakers are not at ease with that.
Many Quakers are reluctant to put into words any understanding of God. What we all treasure in our meetings for worship and other Quaker work is the experience of the deep stillness, and of being led to unexpected discernments through our meetings for worship for business. We all share the same experiences – and yet there are many different ways of accounting for those experiences.
The Network that I clerk is setting out to explore different ways of expressing our experiences of the
divine, of prayer and worship, that pay due regard to the experiences of fellow Quakers who are theists, while at the same time seeking to be clear in describing our own nontheist perspectives. It is important to us to express these in positive statements, and not define ourselves by negatives – what we don’t believe, or don’t agree with.
We are convinced that it is possible to have a positive commitment that springs from the Christian
tradition, with clear ethical foundations from which to challenge much social and business practice that clearly
is missing an important ethical foundation, without also bringing God into it.
If any members of SOF wish to help us in this work of drafting such statements, I shall be very glad to hear from you.
Michael Wright is the Clerk of the Nontheist Friends Network Contact: michaelwright80@virginmedia.com