Quaker Theology

Originating amid the religious and political upheavals of seventeenth-century England, Quakers are now a geographically widespread and theologically diverse group, often best known for their peace work and for their social and political activism. Although Quakers have often not valued, and have even been suspicious of, academic or systematic theology, they do have a distinctive and coherent set of theological emphases that are closely related to their approaches to worship and to the life of faith. In ecumenical Christian contexts, Quakers are sometimes placed alongside the Mennonites and the Church of the Brethren as ‘historic peace churches’. Quakers do share many theological and ethical emphases with churches that are descended from Anabaptist movements, but both Quakers’ origins and their subsequent history give them a different trajectory. Contemporary global Quakerism includes groups that clearly fit within evangelical Christianity; liberal groups with many members who do not identify as Christian; and much in between. This article focuses on the contribution of Quakers and Quakerism, as a whole, to the bigger picture of Christian theology. It also notes the internal diversity and major debates within Quakerism. The background section establishes the historical and contemporary background for Quaker theology, and introduces some of the main genres of Quaker theological writing, showing how and why these ways of doing theology become important for Quakers. The body of the article focuses on three core themes in Quaker theology and practice. Quaker theological reflection on ‘The Light’ as the presence and call of Christ in every person’s life, experienced as convicting and salvific (a theological theme developed from John 1, especially John 1:9) connects Christology, theological anthropology, and theologies of revelation, and is also particularly important in shaping Quaker theologies and practices of mission. Closely connected with this is the emphasis on the living presence of the Holy Spirit as forming and guiding the church-community – including in its practices of worship and of collective decision-making. The third Quaker emphasis is the close integration of theology and practice. This is illustrated through an account of the theological significance of some commitments or patterns of behaviour common across Quaker history: pacifism or peacemaking, simplicity, and the recognition of women’s authority and leadership.