Spokane Friends Meeting

What we are is truly seen in what we do. We may claim to be a people of faith and love, but if our actions belie our claims, the truth is not in us. Faith and works are inseparable. As James so directly put it: “Show me your faith without deeds, and I will show you my faith by what I do.”  Faith without deeds is invisible, useless, a lie. Faith without works is as a dead spiritual tree that bears no fruit. “As the body without the spirit is dead, so faith without deeds is dead.

This will be the history, which eventually evolved to include yearly meetings around the world. Most yearly meetings have their own unique set of queries.

The Quaker practice of receiving and answering Queries is rooted in the essential question: Are we being faithful to the hope that is within us? Receiving and answering the Queries is far more than a mere personal self-examination. It is meant to be a corporate self-examination of the unity of our faith and life together as Friends, as Christ’s church.

Now, before we examine how the queries might be used it is interesting to know where our queries came from, what earlier friends had in mind, and how they used them. This is not so that we can imitate earlier friends, but that, knowing the queries’ origin, we can make a more informed choice about our own use of them.

Our Quaker Queries grew out of a fundamental challenge to Quaker identity, character, and discipline. Also, Yearly Meetings began the practice of querying Monthly and Quarterly Meetings as to how truth prospered among them and how friends were in peace and unity. The practice established that Quakers were not simply a band of individualists, each doing his or her own thing. They were God’s people witnessing to His presence and power in their lives by the visible fruits produced by their faith and salvation. Quakers were a people who stood for certain spiritual and moral absolutes.

The queries remind us that the “church” is not a spiritual supermarket with lots of spiritual fruits for sale in the produce section.  They remind us we are not to wander up and down the aisles, testing each fruit to see if we should “buy” it. “This fruit’s too hard!  I’d never be able to stomach it.  This one’s too mushy — I reject it.  And this one…… it’s old!  No longer nutritious for our time.  I’ll toss it!”  Selective obedience to God’s will has never been an option.  

Friends have assessed the state of this religious society through the use of queries since the time of George Fox. Rooted in the history of Friends, the queries reflect the Quaker way of life, reminding Friends of the ideals we seek to attain. From the Christian tradition, friends have taken as a standard the life and teaching of Jesus, not only as recorded in the New Testament, but even more importantly as revealed inwardly, as we seek God’s truth and its expression through our lives today. Friends approach queries as a guide to self-examination, using them not as an outward set of rules, but as a framework within which we assess our convictions and examine, clarify, and consider prayerfully the direction of our lives and the life of the community. Over the years, the content of the general queries has changed, as each generation finds its own voice. The earliest general queries of London yearly meeting asked for specific facts and figures, asking 3 questions. 

• 1. What friends in the ministry, in their respective counties, departed this life since the last yearly meeting?
• 2. What friends imprisoned for their testimony have died in prison since the last yearly meeting?
• 3. How has the truth prospered amongst them since the last yearly meeting and if Friends are in peace and unity?

Today, queries that are looking for specific factual answers are not included in the general queries. The language of the queries today is language that encourages the probing – in-depth of an issue or a concern. (I wonder if that is why we seldom read or think about them). While changes in specific focus and language are inevitable over time, the queries have been marked by consistency of convictions and concerns within Friends testimonies—simplicity, peace, integrity, stewardship, equality and community—as well as by strength derived from worship, ministry and social conscience.  There may be times when a meeting will reword a query or contemplate a new one to meet its particular situation. 

In 1682 when the 3 questions were asked that I mentioned earlier, to each quarterly meeting, they were expected to answer those questions orally. They were intended to produce factual information from friends with local knowledge, so that the progress of friends throughout the country could be seen and help given in the areas where it was most needed. Being expanded in 1694 to 6 questions and further increased in the early 1700’s their purpose was still mainly to elicit factual information. The practice of oral replies to the questions became too cumbersome and was replaced in 1706 by written replies from the quarterly meetings. The system of replying to the questions took root in the society and the term ‘query’ was increasingly used, in yearly meeting minutes from 1723 onwards, instead of ‘question’.

As the practice of replying to the queries became more formal their purpose also began to change. The queries were increasingly used to ensure consistency of conduct among friends and to obtain information as to the state of the society. They included advice and direction to overseers, dealing with personal differences, public scandal, offenses against the church, backbiting, disowned persons not permitted in meetings for business, none to oppose ministers publicly, burials, attending meetings, and the form marriage certificates should take. In 1721, for example, a query was added as to the receipt and payment of tithes, and in 1723 as to defrauding the king of his customs and excise, and many other subjects were included in additional queries. In 1755 they were again revised and added to. Friends were directed to consider them once every 3 months, with answers to be prepared by overseers or other weighty friends. There were 13 queries, covering the outward behavior expected of people professing to be friends. Appended were 4 administrative queries and 9 for ministers and elders. The purpose of the queries after 1760 became principally disciplinary, and monthly and quarterly meetings and their elders and overseers regarded the queries as a touchstone on which they could rely in administering the discipline.

There were periodic revisions of the queries during the next hundred years, although the number of substantial changes was few. When the queries were revised in 1791 yearly meeting adopted the first ‘general advises’ for consideration by monthly and quarterly meetings. They were short, and mainly concerned with the domestic life of the society and its member. During the early nineteenth century friends were much influenced by the evangelical movement and this was illustrated in the revision of the general advises in 1833. They were completely re-written and much expanded. They became of much greater importance than before, and their purpose was no longer mainly disciplinary but instead they were used to emphasize the importance of evangelical principles and to encourage friends to consider whether they should not adopt them personally.

As friends in the early nineteenth century entered more into the public and social life of the times, many of them began to question traditional practices of the society including the very large amount of time spent at business meetings in reading and drawing up answers to the queries, which were often formal in nature. The value of the queries for self-examination had been commended by yearly meeting from 1787 onwards, however the requirement of preparing written answers was virtually abolished, and while the regulations continued to provide for a corporate consideration of the queries by monthly and preparative meetings, this in turn became in many places a formality. The general advises were revised over the same period. They were lengthened and extended in scope, and provision was made for them to be read at the close of meeting for worship.

After this, no major revision of the queries took place until 1928. By this time many friends considered that they were too negative in approach, had become uneasy at the evangelical language then in use, and wished for greater emphasis on the social responsibilities of Quakerism. These views were reflected in the revised queries, which again increased in number. The requirement of corporate consideration of the queries by friends’ business meetings remained but this became of much less significance. The use of the queries became increasingly devotional- a collection of exhortations on the right management of one’s own affairs both inward and outward, and a collection of questions, or groups of questions, in pondering which a whole meeting can achieve a corporate examination of conscience. The practice was established in many meetings of reading the queries in meetings of worship.

A revision of queries, adopted in 1964, contained a number of alterations to the previous edition and included references to social problems not apparent in 1928.

In the revisions from the Philadelphia Yearly Meeting in 1972, the introduction explains that “the queries reflect to Quaker way of life, reminding Friends of the ideals we seek to attain.” It adds that “Friends approach queries as a guide to self-examination, using them not as an outward set of rules, but as a framework within which we assess our convictions, and examine, clarify and consider prayerfully the direction of our lives and the life of the community.” The language was chosen, it explains, to encourage “the probing-in-depth of an issue or a concern.” It is interesting that we are not expected to probe ourselves in depth, or invite the Light to probe us, but rather to deal in depth with the outward issues.

By 1984 some monthly meetings were expressing unease with the 1964 edition of the queries. The use of masculine nouns and pronouns no longer seemed justifiable, and some of the theological language used was being questioned. Some recently evolving concerns were not referred to, and there was some difficulty reading aloud some of the longer paragraphs.

In the light of these responses, and after several more years of work on the revision of the whole list, a committee prepared the present text, which was approved by yearly meeting in 1994.

Although the corporate use of queries is governed by more flexible regulations than in the past, they should continue to be a challenge and inspiration to friends in their personal lives and in their life as a religious community which knows the guidance of the universal spirit of Christ, witnessed to in the life and teachings of Jesus of Nazareth.

Queries are not a call to increased activity by each individual friend but a reminder of the insights of the society. Within the community there is a diversity of gifts. We are all therefore asked to consider how far the queries affect us personally and where our own service lies. There will also be diversity of experience, of belief and of language. Friends maintain that expressions of faith must be related to personal experience. Some find traditional Christian language full of meaning; some do not. Our understanding of our own religious tradition may sometimes be enhanced by insights of other faiths. The deeper realities of our faith may be beyond verbal composition and our way of worship based on silent waiting testifies to this.

Our diversity invites us both to speak what we know to be true in our lives and to learn from others. Friends are encouraged to listen to each other in humility and understanding, trusting in the spirit that goes beyond our human effort and comprehension. So it is for the comfort and discomfort of friends that these queries are offered, with the hope that we may all be more faithful and find deeper joy in God’s service.

Over the generations Friends have found that the Divine Presence, the inward Teacher, has taught certain things to us as a group. These lessons are not intellectual creations but practical guides for daily living so that through our personal lives Friends might bear witness to the world of these teachings and to the love and power of God. As we all know, these testimonies had to do with our form of worship in expectant waiting, with plainness of speech and dress, with a lifestyle of honesty and integrity in business and domestic spheres, with peace, equality, and simplicity.

There was a well-defined lifestyle by which any Quaker anywhere could be readily identified. Those who made other choices could not be owned as part of the meeting and its witness to the world. For better or worse this is no longer the case. However, we are still concerned to live lives of faithful attentiveness. As friends we are continually invited to bring more and more parts of our lives into harmony with divine love and truth. The queries offer us an opportunity to hear God calling us to a more faithful life.

Sometimes the discussion of a query was the high point of a monthly meeting. In one meeting that was noted, after a rather tedious, long-winded, not particularly well-grounded meeting for business the query that was considered was simply “how do we recognize what we are called to be obedient to?” As people spoke to it, the silence deepened and lengthened between speakers. Finally the speaking ceased altogether and the Friends present were wrapped together in quietness and love. The clerk ended the meeting but they were reluctant to leave. They were in the presence of God, and found it good.

Careful and prayerful consideration of the queries can be the outward structure that unites the individuals and the faith community. If the intent of our meetings and of Friends is to grow ever deeper in our relationship with the divine, and we have chosen the Quaker path as our way, then the queries offer a checklist of how faithful we are as we trudge along on our journey, together.

There is a Quaker way, it is not quite the same as any other way. This is not to say other ways are not valid, only that it is probably counter-productive to try to walk on several paths simultaneously.

Yes, we can learn from other faiths. Yes, we can worship with others. Yes, we can give thanks that God has taught diverse peoples in diverse ways, all with the same underlying message of love, and drawing humans God-ward. But we have chosen one way, the Quaker way. The queries help us stay on our path and deepen within it.

Our Quaker way professes that the divine will teach us, inwardly. We will be taught individually and we will be taught together, as a faith community. Our responsibility is to be teachable, and not a stiff-necked, stubborn, self-righteous people. A humble opening of ourselves to be searched by the divine through the queries is one way to remain teachable.

George Fox continually referred to the “power of God” or the “power of the Lord”. What is our experience of this power? If we haven’t experienced it together, what is hindering its bursting forth among us? What is God trying to teach us, in our meeting, today, through our consideration of these things?

The Queries are thoughtful questions that remind people of the spiritual and moral values Friends seek to uphold.  They help individuals and the church to consider the true source of spiritual strength, to nurture loving relationships, and to maintain a strong Christian witness to society.  The Queries should be read frequently, as a whole or in part, in meetings for worship and business and other gatherings of Friends, and in private devotions.  Always there should be time for reflection.  Reading the Queries is a tradition of Friends.

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• Personal Faith

Query 1 – Do you live in vital relationship with God, trusting in Jesus Christ as your saving Lord and obeying the leadings of the Holy Spirit?  Is Christ’s presence evident in your life?

Query 2 – Do you cultivate your spiritual growth through prayer and Bible reading and through attendance at meetings for worship and study?  Are you finding joy in the Lord?

Query 3 – Does your inward faith turn outward?  Do you pray for your friends and associates and for those engaged in spreading the Gospel?  Have you examined your beliefs and prepared yourself to share them, with sensitivity and humility, as the Holy Spirit leads?

Query 4 – Do you acknowledge God’s ownership of all that is under your care?  Do you give of your time and abilities in service to church and community and gratefully use your possessions as a trust to honor God?

• The Individual and the Church

Query 5 – Are meetings for worship and business duly held, and are you regular in attending them?  Do you come ready to commune with God and to fellowship with believers, willing to participate in contemplation or in spoken ministry?

Query 6 – As followers of Christ do you love and respect each other?  Do patience and consideration govern your interactions; and when differences arise, do you resolve them promptly in a spirit of forgiveness and understanding?  Are you careful with the reputation of others?

Query 7 – Do you give generous financial support to the work of Friends?  Do you contribute regularly to the ministry of your church and to the wider outreach of the Yearly Meeting?  Are you and your meeting aware of those likely to require material aid, and do you give freely to those in need?

Query 8 – Do you uphold the standards of Friends?  Are you careful in appointing officers and Sunday school teachers, in calling pastors and special speakers, in sending out missionaries and recording ministers, to see that they are in harmony with the principles of Friends as stated in the Faith and Practice of Northwest Yearly Meeting?

• Marriage, Children, Home

Query 9 – Do you conduct yourself in a manner that supports and preserves the sanctity and permanence of marriage?  Do you who are married yield to each other in decisions and build up each other as individuals, always cherishing your common bond?

Query 10 – Do you who have children under your care educate them for upright and useful lives?  Do you nurture them toward Christian faith and commitment, giving them the Scriptures for their guide?  Are you watching over your young people with loving concern and providing a place for each one in the life of the church?

Query 11 – Are you teaching your children the ways of the Friends?  Do you encourage them to participate in Friends programs and to attend Friends schools?

Query 12 – Do you and your family use your free time in ways that refresh the spirit and benefit mind and body, that encourage creativity and friendliness?  Is your home a pleasant, peaceful place?

• Manner of Living

Query 13 – Is your life marked by simplicity?  Are you free from the burden of unnecessary possessions?  Do you avoid waste?  Do you refuse to let the prevailing culture and media dictate your needs and values?

Query 14 – Are you careful to live within your income?  Do you avoid involving yourself in business beyond your ability to manage or in highly speculative ventures?  Are you willing to accept a lower economic standard rather than compromise Christian values?

Query 15 –  Are you honest and just in your dealings?  Are you true to your promises, prompt in paying your debts, and responsible in handling money or property entrusted to you?

Query 16 –  Do you discipline your mind and body to serve as instruments of the Lord?  Do you avoid pornography?  Do you abstain from harmful, addictive, and unnecessary drugs —  including alcoholic beverages, tobacco, marijuana, and cocaine — and from profiting through their use?  Do you refrain from gambling and taking part in lotteries?

• Concerns for Society

Query 17 – Do you exercise your civic responsibilities and support acceptable legislation?  Do you pray for those in authority?  Are you careful to avoid defrauding the public treasury?  In or out of court do you affirm instead of taking oaths?

Query 18 – Do you speak out for justice and morality, and against oppression, exploitation, and public wrong?  Do you recognize the equality of persons regardless of race, gender, or economic status?

Query 19 – As a Christian steward, do you treat the earth with respect and with a sense of God’s splendor in creation, guarding it against abuse by greed, misapplied technology, or your own carelessness?

Query 20 – Do you observe and teach the Friends testimony against military training and service, making clear that war is incompatible with the spirit and teachings of the Gospel?  Do you find appropriate ways to work for peace?

In summarizing discussions of the Meeting regarding enhancing our worship experience our Elders submitted this set of Queries to the Monthly Meeting.

• Do we encourage sufficient breadth and depth in our approaches to worship, including style, participants, order, and physical arrangement of the room?
• Do aspects of our worship help us to understand and appreciate a richer Quaker theology? Do we sing songs that speak particularly to our Quaker tradition?
• Do we prepare ourselves for worship prior to arriving at the Meeting House to allow the Spirit to work within us?
• Do we contribute to the atmosphere of worship? What helps us focus and become centered during open worship?
• Do we challenge ourselves to listen carefully to one another’s hearts, to be sensitive to both emotional and intellectual concerns of others, and to share our own perspectives with humility?
• Are we obedient to speak when moved by the Spirit? (“inwardly attuned, outwardly obedient”)
• Are we holding our own worship preferences lightly to make space for the experience and history of others? Do we encourage personal expressions of faith from all who feel led to speak?
• Are we willing to make space in our worship for those forms of worship that are meaningful to others? 
• Are we open to spontaneous Spirit-led change in the order of worship if that occurs?
• Do we show appropriate appreciation for special offerings of music, scripture, poetry, etc. as individual gifts of ministry?
• Do we show appreciation for the work of people who volunteer for the church? Are we willing to volunteer our own time and talents in support of others?