For centuries, scholars and historians have traditionally approached their investigation(s) of religious groups and doctrinal beliefs in three dimensions: “The evidential (a thesis based on an evidence or ‘proof’ basis), the experiential (a thesis based on personal experience as support for the embraced worldview), and the presuppositional (a thesis based on foundational knowledge which is presumed).”[1] This reality is profoundly observable in Carole D. Spencer’s 2007 book, Holiness: The Soul of Quakerism: An Historical Analysis of the Theology of Holiness in the Quaker Tradition, in which she seeks to “determine what unifying themes or values exist in Quaker history and theology, traceable to its beginnings, that can be identified as a distinct Quaker spirituality.”[2]
On this matter, Spencer’s conclusion is unequivocally offered (and expertly defended throughout her book) beginning with her statement, “My book argues that holiness is the paradigmatic theme of Quaker history and theology . . . For early Quakers, holiness began with a mystical experience of union with God.”[3] Somewhat ironically, chapter by chapter, Spencer provides a plethora of historical and religious evidence that essential Quakerism[4] has, from its inception, demonstrated an experiential form of spirituality that combines personal and public transformation, mystical union with God, radical holiness, honest contemplation, and a biblical, Christ-centered faith in the whole Gospel message.[5] Moreover, according to Spencer, Quakers embraced eight basic early Christian beliefs including a thoroughly biblical worldview, faith in the imminent second coming of Christ, being “born again” in conversion, being Spirit-filled and led, sharing the Good News to all, joyfully suffering for the faith, and allowing for perfect union with God.[6]
Appreciating that not all Quakers would fully agree with this assessment, Spencer offers in-depth inspections of various theories of Quaker history[7] from notable scholars such as Rufus Jones, Geoffrey Nuttall, Hugh Barbour, Melvin Endy, Lewis Benson, Doug Gwyn, Richard Bailey, Arthur Roberts, John Punshon, and Thomas Hamm (among many others—including George Fox and Robert Barclay). At the end of the first chapter, Spencer notes, “Only holiness, when understood as the constellation of eight essential elements of early Quaker theology, provides a continuous identifiable theological framework to explain the evolution of Quakerism across time.”[8]
In subsequent chapters, Spencer goes on to define what holiness and perfection meant (and continue to mean) for many Quakers, being “partakers of the divine nature.”[9] She notes, “Fox had a subjective experience of being transported into union with God through Christ, convincing him that he had freedom from and power over sin.”[10]This idea of holiness was (and still is) often confused with self-idolatry (or worse), but Spencer reassures, “Fox never claimed to be equal to Christ, though he and other Quakers were accused of blasphemy by the civil authorities.”[11]
Pointing to second-wave Quaker leader Robert Barclay’s Apology (1678), Spencer clarifies, “Barclay summarizes the Quaker understanding of the Gospel, the universal light as a seed in all persons (grace), which when received in the heart (justification) and allowed to bring forth its natural effect (sanctification), causes Christ to be formed within, to deliver from all sin (perfection).”[12] With such a supernatural transformation—being “born again,” Quakers received the blessings of existing as new, holy creations in God, which included receiving His grace, their celestial callings, unmediated prayer time, unfettered worship regulations, freedom to share the Good News, newfound gender opportunities, and canceling the power of sin in their lives. As Spencer notes in her 2004 article, “Perfection was a key component of early Quaker soteriology. Perfection was the culmination, the telos of the process of salvation, which begins with justification.”[13]
Yet, as with all second and third generation religious movements, “As consolidation and definition increased, beliefs and practices were formalized. A radical holiness movement transformed itself into a settled and industrious, but still austere way of life that came to be called Quietism in the eighteenth century.”[14] Spencer further remarks that in the nineteenth century,
Hicks . . . moved away from Quaker holiness and Christian orthodoxy towards a more nationalist, enlightenment, and Unitarian trajectory. Gurney moved away from Quaker holiness to a Wesleyan /Anglican evangelical, but non-mystical, type, yet nevertheless helped prepare Quakerism for a renewal of holiness through revivalism. And Wilbur maintained a tradition of Quaker holiness, but in an isolationist, sectarian form. Quaker holiness separated into modern evangelicalism and modern liberalism in the twentieth century.
Spencer concludes her book, suggesting “for holiness as the central trunk of Quakerism up to the present, rather than an offshoot.”[15] In Spencer’s opinion, not all is lost, though, regarding the holiness that empowered the first Quakers. Again, somewhat ironically, she argues (presuppositionally), “Quaker holiness [still] is contemplation with grace that [still] leads to union with God which [still] is both transcendent and immanent, grounded in the incarnation, and a mystical participation in the divine Trinity that [still] does not drain away personal intimacy, the felt experience of loving and desiring a Divine Other outside of self.”[16]
Because of its ultimate source—God—no sectarianism, liberal intellectualism, nor denominational practice can extinguish the light of God in each human being. As C. S. Lewis wrote, “A man can no more diminish God's glory by refusing to worship Him than a lunatic can put out the sun by scribbling the word 'darkness' on the walls of his cell.”[17]
The Holiness Movement is more than just a social phenomenon or denominational gimmick stuck in the historical timeline. Although Spencer is correct in her assessment,
Differing branches of Quakerism developed when external pressures from social, cultural, intellectual, and political forces created tensions that disturbed the balance within this seamless cloth. Polarization arose, creating antagonistic branches with diverse identities born out of differing emphases on the meaning and expression of holiness,[18]
God ultimately decides with whom He unites, not Man.
As it was true in Moses’ time and in St. Peter’s time, it is still true today. God commands His followers, “Be holy, because I am holy” (1 Pet 1:16; Lev 11:44, 45; 19:2). Spencer’s book is a wonderful reminder that holiness is not just an option for the true believer (nor the apostate). Thus, she finishes her book with this gentle admonition: “This study of holiness requires all scholars of Quakerism to revisit their assumptions and research findings and look again at the central place holiness has had in the theological history of Quakerism.”[19]
Bibliography
Childress, Jeffery, and John S. Knox. Deconverted: The Deconstruction and Dismantling of the Contemporary Church. Wipf and Stock, 2022.
Farnsworth, Richard. A Brief Discovery of the Kingdome of Antichrist and the Downfall of it Hasteth Greatly. With a Difference Betwixt the Ordinances of Christ and of Antichrist. Early English Books, 1653. Online: https://quod.lib.umich.edu/e/eebo2/A40926.0001.001?rgn=main;view=fulltext.
Lewis, C. S. The Problem of Pain. New York: HarperCollins, 1996.
Spencer, Carole D. “Holiness: The Quaker Way of Perfection.” Quaker History 93, no. 1 (2004): 123–47.
___.Holiness: The Soul of Quakerism: An Historical Analysis of the Theology of Holiness in the Quaker Tradition. Milton Keynes: Paternoster, 2007.
[1] Jeffery Childress and John S. Knox, Deconverted: The Deconstruction and Dismantling of the Contemporary Church (Wipf and Stock, 2022), 13.
[2] Carole D. Spencer, Holiness: The Soul of Quakerism: An Historical Analysis of the Theology of Holiness in the Quaker Tradition (Milton Keynes: Paternoster, 2007), 1.
[3] Spencer, Holiness, 1.
[4] Spencer, Holiness, 34.
[5] Spencer, Holiness, 11.
[6] Spencer, Holiness, 11.
[7] Spencer, Holiness, 39.
[8] Spencer, Holiness, 57.
[9] Richard Farnsworth, A brief discovery of the kingdome of Antichrist and the downfall of it hasteth greatly. With a difference betwixt the ordinances of Christ and of Antichrist. This was written by One the world calleth a Quaker, in March 1653 (Early English Books, 1653), 22. Online: https://quod.lib.umich.edu/e/eebo2/A40926.0001.001?rgn=main;view=fulltext.
[10] Spencer, Holiness, 65.
[11] Spencer, Holiness, 65.
[12] Spencer, Holiness, 77.
[13] Carole D. Spencer, “Holiness: The Quaker Way of Perfection,” Quaker History 93, no. 1 (2004): 135.
[14] Spencer, Holiness, 91.
[15] Spencer, Holiness, 248.
[16] Spencer, Holiness, 249.
[17] C. S. Lewis, The Problem of Pain (New York: HarperCollins, 1996), 46.
[18] Spencer, Holiness, 252.
[19] Spencer, Holiness, 252.