 May/Summer 2000 (XXXVIII 3) |
riends of the "unprogrammed type" do not talk much about what we believe — at least in the theological sense of "belief." Maybe that is partly a function of disavowing creeds. Since we have no formal statement of what we are supposed to believe, we are less inclined to talk about what we do believe. It is also, I think, a feature of a tradition that has always placed more emphasis on how one lives one's faith than on how one talks about it.
Furthermore, "belief" in most theological systems is as much (or more) about "intellectual assent," about "affirming some proposition or statement as valid or true," as it is about "having confidence" or "trusting in something" — a second definition of "belief"(in the Oxford American Dictionary). From its origins Quakerism has had mixed feelings about the role of the intellect in the life of faith, so the affirmation of "beliefs" in this sense often seemed problematic or even trivial to us.
On the other hand, it is simply not possible to separate completely belief from action; to separate how we think about things and how we act in the world. Our beliefs — about matters of God and spirit and values; as well as about matters more concrete — do influence the way we behave. To cite a contemporary example, if we really believe that the scientific method is valid in demonstrating the causes and potentially devastating effects of global warming, we will probably want to do something to change that, or at least minimize our contribution to global warming. If we doubt the validity of the scientific method it is less likely we will act.
But what about our religious and spiritual beliefs? How do these affect the way we behave? If these beliefs can have a significant effect, should we not talk more about them, and even test them, with one another in our communities of faith. Three kinds of experiences have made me particularly mindful lately of the importance of our beliefs for how we act.
One was an encounter (again) with the story of Joseph in Genesis. At the end of the Book of Genesis Joseph's father dies. Joseph's brothers are then afraid he will seek revenge for all the hurt and suffering they caused him. So they tell Joseph a false story about their father having told them to tell Joseph that he should forgive them.
What is remarkable is Joseph's response. He says, "Don't be afraid. ... You intended to harm me, but God intended it for good, to accomplish what now is being done, the saving of many lives." (Genesis 50:19-20). Joseph's ready capacity to forgive the awful things his brothers did to him derives from a firm belief that God is One who acts in history with omnipotence and unfailing love. It resembles Paul's simple affirmation, "All thing work together for good for those who love God" (Romans 8:28). Joseph's beliefs about who God is and how God works enables him to be forgiving.
The second experience has been watching Friends, and others, who take stands for conscience, like war tax resistance. People who do so risk and suffer a great deal. There are serious penalties for their acts. Things most of us count as necessary for our own and our family's security and stability — like ownership of our homes and savings — are put at risk by their acts. So why, and how, do they do this?
Talking with some of them I see two things. First, they seem to really believe the will of God — or the guidance of the Spirit — is the ultimate source of truth in the world, and that being aligned with that is a necessity for having a good and whole life. Second, they seem to really believe that God will provide whatever they need to have such a life, if they stay true to the calling they hear, in a way that ownership of homes and savings cannot provide. In short, their beliefs make it possible for them to fully live out their faith whatever the risks.
The third experience has been talking with people who tithe. These folks commit themselves to giving away a significant part of their income — usually at least 10%, sometimes more — to their faith communities, and other good causes, before they do anything else. All the people I've talked with who do this speak about it being: (1) an act of recognition and thanksgiving that everything they have ultimately derives from God's grace and generosity, and (2) a commitment to share of their substance with others in the belief that God will always provide whatever they (themselves) really need.
For these people giving has become an act of worship and a "practice" that helps them express and grow in their faith. This takes root in their belief that God's love really is unfailing. Their belief in God's generosity makes it possible for them to be more generous.
All these experiences remind me that what we believe can and does affect the way we live and act on our faith. Of course, sometimes the way we live may tell others that what we say about what we believe is not quite true. Still, given that what we believe can be so important in shaping the way we turn our faith into practice, I find myself wishing Friends would talk to one another a little more about what we believe, and why.
How do we experience God at work in the world? What does that tell us about who God is? And what does that tell us about what we should believe; about what we can attest is true about life, the universe, the Spirit and the Divine? And what does that tell us about who we need to be — and can be — as children of God? I think our Meetings would be richer and stronger communities if we could talk more about that.
Last modified: Wednesday, February 18, 2004 at 08:19 AM