Notes on Ursula Franklin's Pacifism as a Map
From her [Ursula Franklin] I learned of the Quaker
focus on the importance of individual conscience-based decision-making, not
only when it comes to the choices of daily living, but also in acting on the
most momentous national and global issues.
Quakers do not apply dogmatic instruction to life’s questions. Rather, they use a collective process of
prayer, study, and discernment to guide their decisions” Swenarchuk, Michelle p
2
In this sense, the
Bruderthaler may have actually reverted back to an older form of Anabaptism
back to the time when they were natural allies of the Quaker movement in
Europe.
In a sense, the old weltenshauung revealed
more of a difference in engagement and organization than in either lifestyle or
theology. While it is possible that
these movements have evolved into irreconcilable strains, it is probably not
necessary to determine whether today’s movements continue to hold commonalities
but rather earlier forms of the belief systems did. Nor might one really argue that the actual
influence was exceedingly strong as both movements moved along their historical
paths – such being that the Quakers were never an overly influential sect in
either the Germanies or Russia. Yet, as
cousins of the earlier movements, they might indicate what is possible and
demonstrate what in evolution would be referred to as parallel and convergent
evolutionary traits rather than merely evolutionary relay tendencies
(environmental rather than genetic) (see Gould).
While one does not find Quakers per se on the
Anabaptist family tree – they may or may not be closer to Anabaptists and
Puritans than they are to other movements.
Both Puritans and Quakers would at least indicate shared ancestors with
the Anabaptists – for the Puritans – the Speedwell Pilgrims and for the Quakers
– the Anabaptists who sheltered in London and possibly Scotland during the
reign of Henry VIII.
“Given
that they reject participation in war and the use of violence for any cause,
Quakers are committed to an active engagement in the pursuit of peace and
justice. They consider that non-violent
means provide “a positive witness to a better way,” (Swenarchuk, p. 4).
From this description, there in fact appears
to be a similarity between contemporary Quakerism and the sort of Pacifism as
promulgated by the MCC since the 1960s.
Interestingly also for our purposes is the 1976 writing by the MCC
indicating the development of “Evangelical” Quakerism.
Importantly – Ursula Franklin (and Corrie ten
Boom) spent time in Nazi Concentration Camps – exempting her teachings from
having to defend herself in the “Nazi” paradigm. She lived it – there can be no theoretical
judgment.
The goal of
Ursula Franklin’s practice of pacifism is to contribute to building a society
of peace, justice, and equality for all “step by bloody small step.”
(Swenarchuk, p 5)
“To Ursula,
peace ‘is not so much the absence of war but the presence of justice. Peace is the absence of fear,’ whether it a
fear of “the knock on the door at night,” a fear of hunger, unemployment, or
danger to our children, or a lack of “a public sphere in which the issues of
peace and justice will have priority over the issues of profit.’ Peace is ‘a commitment to the future,” and it
is a necessity for an equal society in which people have control over much of
their own lives.
Peace requires
justice, the “hinge of a civilized society,” and can only be achieved through
‘the persistent application of social truth and justice and the strong and
intelligent application of love.’ Both
peace and justice are individual. They
must be equally attainable for one’s loved ones and allies and for ‘all the
people you cannot stand.’ The unconstrained practice of justice is the price of
peace. ‘If you want peace, work for
justice.’ Ursula envisions a peaceful
world in which society would work somewhat like a potluck supper, where
everyone can contribute their work and care and in return receive nourishment
and friendship. For a successful potluck
supper, a diversity of offerings is essential,” (Swenarchuk…)
Point of historical interest – the Friends
would in fact receive the 1947 Nobel Peace Prize for their work in rebuilding
war-time societies devastated by war.
