Patricia Nell Warren

Quaker women: "She Hangs There as a Flag"

Filed By Patricia Nell Warren | March 30, 2008 8:19 AM | comments

Filed in: Gay Icons and History, Living, Marriage Equality, Politics, The Movement
Tags: conscientious objectors, pacifism, Quakers, religious liberty, tolerance, women's suffrage

We spend so much time complaining about religions that persecute us that we sometimes forget about the religions that support the cause of human rights for LGBT people. The Quakers certainly should be recognized for being probably the first religion to stick their necks out on our behalf. This happened during the 1970s when the battle lines began to be drawn between the church establishment and the emerging gay rights movement. Indeed, the Religious Society of Friends played a key part in establishment of free speech and freedom of thought here in the United States.

In the closing days of Women's History Month, I want to remember the Quaker women leaders for their courage in standing up for every human's right to follow her or his own conscience.

I was nearly 50 years old before I knew that my Warren immigrant ancestors were Quakers. Sir Richard Warren and his young son arrived in Boston in 1654 on the ship Endeavour. A genealogist cousin of mine had dug out the long-buried information.

It was in the mid-1600s that the Quakers first appeared in England, during a period of civil war when the Anglican Church was struggling with Puritan Protestantism to see which religion would control the country. Since neither Anglicans nor Puritans had any mercy for those who disagreed with them, it was inevitable that a radical group of dissenters like the Quakers would appear. George Fox and other Quaker leaders refused to recognize the authority of a state church, or the absolute authority of the Bible. They maintained that people should follow their own conscience and and listen to their own inner voice. Quakers shocked the establishment English by having no formal ministry or church services -- at their meetings, anybody could stand up and speak as the spirit moved them. Quakers refused to take their hats off to the King. They also took the 6th commandment seriously and refused to kill or serve in the King's army.

Worst of all, Quakers flouted the Bible teaching that women should be silent. Quaker women claimed a hefty degree of equality with men -- they spoke up at meetings, preached openly, and traveled around to speak out politically. They even dared to publish, at a time when women just didn't put their thoughts in print. Pioneering author Margaret Fell inked her historic essay "Women's Speaking Justified" in 1666, thereby launching a tradition of female radical liberationist writing that still continues today.

After Parliament outlawed services or meetings by any religion other than the established church, Quakers began fleeing for their lives to the colonies.

My ancestor Sir Richard must have found out pretty fast that Boston was the wrong place for a Quaker to get off the ship! Massachusetts Bay Colony was controlled by Puritans who were as nasty to other dissenters as the Anglican Church back home. Somehow Sir Richard and his son got out of Massachusetts unscathed and made their way to Long Island, where they helped to establish the famous Quaker community at Amity. The Dutch in New York colony were friendlier to religious diversity, as were the colonies of Rhode Island, Delaware and Pennsylvania.

The Warrens spent several generations on Long Island before migrating to West Virginia. There, in the late 1700s, they became free-thinking Methodists and later Freemasons. After the Civil War, my Freemason grandfather Dr. Otey Yancey Warren left the South and moved to Montana -- taking with him a tradition of independent thinking that survives in my family today.

The Friends' key role in establishment of religious liberty in America is seldom mentioned today. It's easy to understand why. Their rightful place in American history is being pre-empted by evangelical Protestants who love to posture about the importance of the Pilgrim Fathers, and to claim that they were the ones who struck the important blows for religious liberty. Yet the Pilgrim authorities were just as stiff-necked, cruel and intolerant as the Anglican authorities in England.

In Massachusetts Colony, Puritan hatred of Quakers went to incredible extremes. Quakers were formally banned by the passage of a law. They were hounded, imprisoned, branded and sometimes hanged. Quaker women were accused of being witches, stripped and publicly whipped. Among the notable women who were imprisoned and banished were Elizabeth Hooten, Mary Fisher and Ann Austin.

In 1660, the Massachusetts authorities went so far as to hang Mary Dyer, a Quaker leader who had defied banishment to return to the colony so she could fight for change in the colony's unjust religious laws. As her body swung there with long skirts billowing in the wind, a bystander said, "She hangs there as a flag." Dyer's execution stirred up so much controversy and revulsion against Puritan hegemony that it helped to dim intolerance in the colony.

By contrast, the colony of Pennsylvania, founded by Quaker leader William Penn, became a peaceful refuge for dissenters, and a leader in advocating tolerance. (As an interesting footnote, Penn's most prominent supporter in England was George Villiers, 2nd Duke of Buckingham,
who was publicly and notoriously non-heterosexual and was one of the few titled peers to risk his own neck by speaking out against intolerance.) When the Bill of Rights and the First Amendment were finally added to the U.S. Constitution in 1791, it was partly because of Quaker influence. It should also be noted that, by then, England had begun to realize it was time to give up the grisly war on dissenters -- in 1689 Parliament passed the Toleration Act, extending freedom of worship to all dissenters except Catholics.

Following their consciences, American Quakers pioneered a powerful commitment to social justice and political activism. As the 19th century came in, Quaker women educators helped to launch college education for American girls. Susan B. Anthony, Lucretia Mott and her sister Martha Coffin Wright, along with other prominent Quakers, were instrumental in launching the abolitionist movement and running the underground railroad for escaped slaves. Because of all the harsh treatment that Quakers had suffered in prison, Elizabeth Fry and other Quakers began working for American prison reform, humane treatment of inmates and abolition of the death penalty.

After the Civil War, Anthony, Mott, Wright and other Quaker women were among the early advocates for women's suffrage and women's liberation in the U.S. Eventually some Quakers joined the cause of reproductive freedom and pro-choice.

In the 20th century, the American Friends expanded their activism even more. During the world wars, many refused to serve in the military -- after some bitter court battles with the government, Quakers successfully established a legal standing for pacifism and conscientious objectors in uniform. The American tradition of supporting the Geneva Convention and advocating humane treatment of prisoners of war was also infuenced by Quakers (a tradition that our current administration has sadly abandoned during the Iraqi War).

Early in the black civil-rights movement, a young Quaker black man from Pennsylvania named Bayard Rustin, deeply influenced by the teachings of his Quaker mother, emerged as Martin Luther King's chief strategist. Rustin connected Dr. King with the non-violent ideals that would characterize King's leadership. Later Rustin came out one of the first black gay leaders.

As the feminist movement emerged in the 1970s, Quaker women writers like literary critic Margaret Ezell continued their tradition of marching to their own drumbeat. Ezell became a dissenter who differed sharply with movement icons like Virginia Woolf on how to look at women's history.

It's true that, over the century, the Friends had their doctrinal disagreements among themselves. Some groups -- especially in the South -- have shaded themselves towards evangelical Protestantism, complete with Bible-based moralism and formal services. But other groups have maintained the traditional MO, with the old emphasis on freedom of conscience -- which probably explains why Quakers were the first religion to welcome gay people. As early as 1963, British Quakers expressed tolerance towards homosexuality in a book titled Towards a Quaker View of Sex, published by the Friends Home Service Committee. In the 1970s, American Friends moved to support gay rights, and to open their meeting-house doors to LGBT worshipers.

Tolerant Quakers have stated, "To reject people on the grounds of sexual orientation is a denial of God's creation."

Today some Quaker groups, mostly in the Northeast, support same-sex marriage. But the issue continues to be hotly controversial among the different splinter groups of Friends. As I write this, a North Carolina group of gay-marriage-friendly Quakers had their meeting house yanked away from them by disapproving evangelical-type Quakers in that state.

Today the history of Quaker women waves like a flag for every American woman who has ever chafed at injustice against herself or others. Indeed, our nation is caught in a tragic moment of moving backwards on all those ideals that Quaker women fought for -- and sometimes died for -- notably the freedom of conscience that fundamentalist churchism is now trying so hard to squash. We could do worse than follow that flag.


Recent Entries Filed under The Movement:

Leave a comment

We want to know your opinion on this issue! While arguing about an opinion or idea is encouraged, personal attacks will not be tolerated. Please be respectful of others.

The editorial team will delete a comment that is off-topic, abusive, exceptionally incoherent, includes a slur or is soliciting and/or advertising. Repeated violations of the policy will result in revocation of your user account. Please keep in mind that this is our online home; ill-mannered house guests will be shown the door.


Yes - if you look back even to the mid-60's in PA, Qaukers leaders were being quoted by gay leaders in attempts to push for civil rights in Harrisburg. The AFSC has an LGBT Rights & Recognition Division which links these issues to others of racial, economic, gender & economic justice.

They also hosted the Philly transgender health conference in their lovely hisitoric meeting house on Arch Street for several years:
http://www.ushistory.org/tour/tour_meet.htm

and the AFSC was one of the first groups to push their insurers to reinstitute coverage for transgender related health for their employees a few years back; after it was purged by insurance companies in the 80's. They have a wonderful publication for other organizations seeking to do the same.

Hi Patricia, thanks for a great post. You mentioned the Quaker influence on the abolition movement, but you forgot suffrage! Oh, no! You listed Susan B and Lucretia Mott, but the Grimke sisters were also Quakers, as well as Jane Hunt.

Alice Paul, one of my favorite feminists of all time, was also raised in the Quaker faith. If it wasn't for the nonviolent direct action tactics that she and others took near the end of the suffrage movement, I don't think the 19th Amendment would have been passed until much later. You mentioned harsh treatment in prison. Anyone who saw "Iron Jawed Angels" will remember that Alice Paul, Lucy Burns, and their companeras were force fed after they went on hunger stike in prison. These women literally put their lives on the line in order to win universal suffrage. I don't believe that voting makes a difference, but I still cast my ballot in every election to pay tribute to these women and their sacrifice.

Thanks again for the great WHM posts. They've been a refreshing break from election coverage.

Thanks, Patricia, for mentioning Bayard Rustin in this historical survey. It is true that Dr. King's 13-year campaign would not have been so formally and explicitly non-violent had it not been for Bayard Rustin's influence. It is also true that King's "I Have A Dream" speech might have never occurred had not Rustin done such a skilled job at preparing the stage for it.

Another African-American facet of this history includes the female black slave ministers, such as Sojourner Truth. She wasn't Quaker per se, but her preachings followed closely the Choice of Conscience philosophy that the Quakers embraced and promoted.

Thanks for adding names, Serena. And I did mention suffrage...next paragraph. How could I forget suffrage? My own greatgrandmother was a suffragette (though not a Quaker).

To other commenters else who add names -- thanks as well. I couldn't mention everybody in a short post. Hopefully commenters will enlarge on what is a rich and inspiring subject, and a "Quaker-inspired" larger area that embraces a good deal of American history and thought.

Beautiful, Patricia.

Let's never, never, never let the power-hungry , bigoted little sects of bible thumpers and snake handlers who stole the name "Christian" from the rest of us get away with that theft.

I'm a UU humanist myself because I believe it's a better path for me than my former Methodist religion, but my experiences tell me that many -- maybe even most -- Christians are just as disgusted as we are at the bigots and Christofascists who pretend to be the only Christians.

They could be our allies.

What you said is an inspiration, Patricia, and Quakers have more than earned our gratitude. Folks here can tell us about UUs and UCC members.


But it might turn out that members of mainline religions and maybe even conservative religions may be on our side if we just ask.

Right is still right and wrong is still wrong, no matter what the guy in the pulpit says.

Even some of the guys in the pulpits may not have forgotten how to listen.

Rev. Bob, I have always wondered why the churches who are disgusted with the Christofascists don't band together to oppose them. By failing to challenge this ugly movement, they help create the impression that the movement represents a majority of the American people.

Some years ago, we started hearing about an alliance forming among the more enlightened churches...but I don't know where it went.

The lessons of history show that when a church takes over a government and becomes a state religion, it tends to be unfriendly to any other religion or brand of Christianity. I am often amused to watch the evangelical Protestants trying to get into common cause with the Catholic hierarchy. If the EPs ever take over our government, the velvet common-cause glove will come off in a second, and Catholics can kiss their freedom goodbye. There are too many centuries of bad blood in Europe between Catholics and Protestants for a ruling coalition between the two to ever work.

Likewise the European lessons of history should also concern all the smaller denominations and spiritual disciplines out there, because the same fate will be in store for them if the EPs take over.

Thank you, Patricia.

To illustrate your point (Oh damn, if I could just find the article again), one of "Christian" charities Bush funded with our money is an adoption agency. They won't let Roman Catholic Parents adopt kids. Not "Christian" enough. for them

I'm talking about the thieves who stole the name, "Christian," not the decent people who belong to Christian denominations (you know, what the word has always meant.

All they've probably ever succeeded in doing is fouling the nest for every Christian. Want to be a Christian? Not me.

Well, maybe (well not actually me, but non-bigots). Maybe just checking on the references of people who claim the title will do it. If they believe talking snakes are literally true or that Lot and his daughters is a good example of "family values", maybe better look elsewhere.


Can anybody find that article I was talking about? I can't find anything any more.

--
Rev Bob

Sorry for a needlessly offensive remark. If somebody believes in talking snakes it does little harm, at least in comparison to someone who wants to burn people at the stake. And there's more than enough of the latter.

In fact, I've been thinking about interviewing churches because I saw a church not far from my house just the other day, and my present church is a pretty good drive, so today is the second Sunday in a row we've missed. In fact, we haven't even officially joined "our" church.

The sign on the church that's closer to my house says "Progressive Faith Fellowship," but I've got my suspicions about what they mean by "Progressive."

I don't want to walk into somebody's place of business and insult him or her.

But I figured "How many LGBTQ people are in your church's leadership?" might be a decent question to start with.


Still, I don't want to be h arsh to employees of a church that wasn't established to meet my expectations. Churches are (potentially) allies, not Best Friends Forever.


And churches, like politics, are local. At least in part: the Church of Christ down the street probably isn't going to ask me to donate to their organ fund.

--
Rev. Bob

Rev Bob - since you're a UU minister I can ask you this.

What's the real difference between UU churches and Quaker churches? I always thought the UUs were just more disorganized. Quakers don't have a real "service" standard. Don't the UUs do the same thing?

Maybe it's because I was raised Presbyterian and they're so heavy on tradition and "this is the way it's done" services, but I can't seem to wrap my head around the "anything goes - sit around and talk" service. I always think it sounds more like a support group than a church service. I'm going to have to go to one soon so I can see it for myself. :)

As a non-Christian who has gone the route of vision quests, the classic Quaker approach makes perfect sense to me. In a vision quest, you put yourself on top of the hill and get into a special space, emotionally, spiritually and mentally, and things come to you. Whatever comes to you, is what you need to hear.

I was raised Presbyterian too, Bil, and went Roman Catholic for three years, age 17 to 20 -- going in a direction that is even more top-heavy on tradition, before I realized that there was no room in all that tradition for the things that I heard speaking out of that space inside of me.