Prophetic Ministry

Pendle Hill Pamphlets

by Howard H. Brinton

The term prophetic indicates in a single word the basic theory of Quaker ministry. He who appears in the ministry in a Quaker meeting is, at least theoretically a prophet, in the sense that he or she is an instrument through which God speaks to the congregation. The divine call was more deliberately waited for and consciously felt in the older Quakerism than is the case today. But even today a prophetic ministry is still the goal, however differently the word prophetic may be interpreted. A teaching ministry consisting of what Robert Barclay calls material “conned and gathered” may have its occasional place in a Quaker meeting, though it is generally more appropriately exercised at other times. The most satisfactory ministry in the Quaker meeting of today arises out of a flash of insight, felt in the silence and delivered with brevity and a deep sense of concern. Ministers who can speak at length and exhibit throughout the genuine spirit of prophecy are rare in any generation.

32 pages, Kindle Edition

First published August 11, 2014

About the author

Howard Haines Brinton was an author, professor and director whose work influenced the Religious Society of Friends movement for much of the 20th century. His books ranged from Quaker journal anthologies to philosophical and historical dissertations on the faith, establishing him as a prominent commentator on the Society of Friends.

(Wikipedia)

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[Mark · Rating 4 out of 5]

This pamphlet is the written text of a speech the Pendle Hill executive director gave at Harvard University on April 26, 1949. In its forward for publication, Brinton writes:

“It may not be out of place at this time to recall to contemporary Friends the high aspirations of the past, aspirations often overlooked today, but never more needed than now. We are not called to imitate our forefathers. We are called to seek the consecration, humility and patience the same Source of inspiration that was manifest in them.” (p. 4)

“Quakers did not claim to be as good as or as great instruments of the Spirit as were Isaiah or Paul, but there was, they insisted, no difference in kind. God still spoke to man directly. He needed no intermediary except His Word, the living Christ within, the Light “which lighteth every man that cometh into the world. …the Quaker concept allowed for the possibility of a revelation of new truth independent of Scripture, though not inconsistent with it.” (p. 9)

The rise of organizing and codifying governance among Quakers in the 18th century created a rigidity and emphasis on outward appearance and behavior stifled the prophetic foundation of Quakerism, Brinton writes. The establishment of ministers and elders shifted priority to the group/congregation/original message than the individual. “On the whole our records show that more repression was exerted by the elders than encouragement.” This period did not come to an end until the latter part of the 19th century. (p. 17)

Brinton briefly describes the schism of Quakerism during the 19th century into liberal (which placed greatest emphasis on prophecy, the lived experience of faith), authoritarian (which placed greatest emphasis on the Bible and programmed ministry – not unlike other protestant groups) and conservative (which resided between the other two and is considered the closest to original Quaker practice.

All Quakers place considerable importance on education and as a result, “modern preaching in Friends meetings tends to be thoughtful, instructive and self-conscious. The ancient fervor is replaced by a deliberate, sometimes a conversational tone. … According to this view, the highest in man is divine and all Truth, whether reach by intuition or by a process of self-conscious thought, is from God and truly inspired. Spirit has given place to intellect, prophecy to teaching. This change has occurred within a generation.” (p. 20)

Brinton points out these are not all changes unique to Quakers; they reflect the “increasing secularization of modern life.” (p. 21) Prophetic ministry and pursuit of the inward life suffered through the demands of materialist modernity [and one can argue that the renewed growth of inward focus – such as meditation, self-help, and conservative evangelism – is more about the individual than any connectedness beyond their immediate concerns]

“There are Seekers today as there were in the 17th century. They know, and psychologists agree, that something more is needed than right ideas. Souls need help which will go beyond the mind to reach the springs of the will. This ministry must pierce the self-conscious, ego-centered surface of ideas. It is only in the depths of the soul that the meaning and purpose of life can be realized.” (p. 23)

“Higher education, whether in a college or theological school, tends to dampen the spirit of prophecy, whereas under proper conditions it could strengthen it by furnishing powerful tools. There is no reason why the insight of the prophet could not be so integrated with the critical mind of the scholar that each would be strengthened and supplement the other.” (p. 25)

Brinton contends that of the three approaches to mysticism – God-centered, Christ-centered, and Spirit-centered – the Christ-centered approach gives “prophetic ministry its greatest driving power.” This is a religion of Jesus, Jesus as prophet, not a religion about Jesus, Brinton clarifies. “Christianity was itself a revival of prophetic religion after a long period of priestly domination in Israel.” (p. 27)