Quakerism and Foreign Policy: The Development of a Relationship

The BULLETIN of Friends Historical Association Vol. 48Spring Number, 1959No. 1 QUAKERISM AND FOREIGN POLICY: THE DEVELOPMENT OF A RELATIONSHIP By Robert O. Byrd* Friends' Peace Testimony did not spring full blown from the mental and spiritual labors of early Friends, thence to be enshrined as a relic to be received and revered by succeeding generations of Friends.1 The Peace Testimony has been in a state of flux over the years. It is the purpose of the present paper to describe some aspects of this development. For convenience in discussion , the evolution of the Peace Testimony has been divided into six periods, each period marking a change in emphasis from * Robert O. Byrd is a member of the Department of Political Science at North Park College, Chicago, and Clerk of Illinois Yearly Meeting. This paper is a condensation of a portion of his forthcoming book, to be published by the University of Toronto Press, Quaker Ways in Foreign Policy. 1 The problem of determining what is and what is not to be considered characteristic of Quakerism is difficult. The problem cannot be discussed at length here. Suffice it to note that for the purposes of this paper Quakerism has been defined as that body of beliefs and practices which have had persistence and staying power in the Society and observance of which has led people into a closer identification with the Society, rather than away from it. 4 Bulletin of Friends Historical Association periods which preceded or follow. Particular dates chosen in delimiting these periods will have relatively little significance. In most cases, a few years one way or the other would serve quite as well. 1 Winning the Right to Differ (1647-1691) The first generation of Quakers, those living in the period bounded by the beginning of George Fox's ministry and his death, were revolutionaries. Theiremphasiswas on developing and maintaining a vigor and clarity of belief within their own ranks, increasing the number of adherents to "the cause," and unceasing opposition to those elements in society making difficult the acceptance , practice, and extension of their beliefs. Two of the major themes running through the Quaker relationship to foreign policy have their origins in this earliest period of Quaker history. First, Friends even then felt a direct, personal responsibility for affairs beyond the borders of their own country, and, secondly, Friends were convinced that the relationships of nations both could and should be Christianized. Indeed, it was held that it was only through the Christianizing of individual lives that domestic and international relations would become more pacific. In practice these convictions meant two things in particular. First, Friends were to exhort their fellow men to live a Christian life, both their compatriots and those who lived abroad. Letters and deputations were dispatched to the various rulers of the earth. Fox, Penn, and other Friends called on Cromwell, Charles II, and James II on various occasions, and vigorous letters and embassies were dispatched to more distant rulers, including the Emperors of China and Russia, "To the Turk" and "To the Pope in Rome," urging them to embody Christian principles in their personal lives and public policies. Letters of advice were also sent to the ambassadors gathered in 1678 to conclude the Peace of Nimeguen. But precept was not enough. Examples were needed. To this end Friends endeavored to relieve the sufferings of those under persecution, Friend and non-Friend alike, though relieving the suffering within their own Society necessarily engaged most of their attention during this period. Friends established colonies in Quakerism and Foreign Policy5 America in an effort to demonstrate to the world that it was possible to enshrine Christian principles in public policy. Such experiments were set up in New Jersey and Pennsylvania, and Friends were also acting out their beliefs in North Carolina, Rhode Island, and Barbados. These efforts were distinguished by a revolutionary practice of toleration for all religious beliefs and the treatment of Indians as responsible human beings, even to the point of admitting them to jury service for awhile in Pennsylvania. Secondly, Friends eschewed the use of "carnal weapons" as instruments to be used in the pursuit of spiritual, religious, or even...