Liberal Quaker anthropology, eschatology and racial justice

这个项目考虑的问题是：什么是一个自由的贵格会对人类的理解，这种理解有助于或阻碍贵格会希望一个种族公正的未来？为了回答这个问题，我带来了自由派贵格会神学人类学（Eidogg. Scully and Danweg（eds.）二○ ○七年; Johns 2013）与Jurgen Moltmann的面向未来的人类学和黑人解放神学（例如霍普金斯2005，Jennings 2010）进行批判性对话。这使我能够清楚地表达自由主义的英国贵格会人类学的特征如何与贵格会对未来的理解有关，并询问贵格会神学如何复制或挑战白色对人类的理解。（McDaniel和Julye 2009），到目前为止，还没有广泛参与贵格会神学的“白度”（Daniels 2018），使这个项目成为该领域的独特贡献。这个项目也回答了最近呼吁贵格会研究自由贵格会人类学（格兰特2020）更充分的衔接。本研究采取话语分析的形式，集中在诺丁汉大学的广泛的神学资源，和贵格会图书馆在伍德布鲁克，一个世界领先的研究中心贵格会。这个博士学位位于贵格会神学中的“内部建设性”和“外部建设性”方法之间（Kershner，2018），借鉴了贵格会和基督教思想，为贵格会和更广泛的基督教神学界带来益处。因此，其影响是双重的。看“向内”，它阐明了一个自由的贵格会人类学，作为第一个广泛的参与与贵格会神学的“白”，提供了概念工具，贵格会工作对一个种族公正的未来。作为一个成熟的贵格会教育家和作家，我很好地传播这些工具。我的第一本面向普通读者的书《贵格会塑造的基督教》将于2022年由基督教另类图书出版社出版。向外看，贵格会传统的象征和见解为更广泛的基督教末世论，人类学和种族正义思想提供了新的资源。英国贵格会的债务自由新教思想意味着这个博士学位是特别重要的其他自由新教传统，在他们的追求种族公正的future.I结构这个项目通过检查贵格会人类学从1890年至1920年期间，在英国的自由贵格会的形成岁月（肯尼迪2001年）。我用黑人神学的观点对此进行了批判，认为它不够唯物主义（忽视了身体和当下痛苦的现实），也不够历史性（无法解释系统性的邪恶，如白色霸权）。我确定这些缺陷是如何呼应或解决当代自由贵格会思想（1994-2020）。我总结了博士学位的贵格会和基督教神学从自由主义传统以外的借鉴，以修复剩余的缺陷，提供了一个人类学，这是既可识别贵格会和一个更坚实的基础，对种族公正的未来采取行动。

This project considers the questions: What is a liberal Quaker understanding of the human person, and does this understanding help or hinder the Quaker hope for a racially just future? To answer this question, I bring liberal Quaker theological anthropology (e.g. Scully and Dandelion (eds.) 2007; Johns 2013) into critical dialogue with the future-oriented anthropology of Jurgen Moltmann and black theologies of liberation (e.g. Hopkins 2005, Jennings 2010). This allows me to articulate how the characteristics of liberal British Quaker anthropology are related to Quaker understandings of the future, and ask how white understandings of the human person are replicated or challenged by Quaker theology.Although there has been important work examining Quakers' racial justice failings (McDaniel and Julye 2009), as yet there is no extensive engagement with the 'whiteness' of Quaker theology (Daniels 2018), making this project a unique contribution to the field. This project also answers the recent call within Quaker Studies for a fuller articulation of liberal Quaker anthropology (Grant 2020). This research takes the form of discourse analysis centred on the extensive theological resources of the University of Nottingham, and the Quaker Library at Woodbrooke, a world-leading centre for research into Quakerism. This PhD sits between the 'internal-constructive' and 'external-constructive' approaches within Quaker theology (Kershner, 2018), drawing on Quaker and Christian thought for the benefit of both Quakers and the wider Christian theological community. As such its impact is two-fold. Looking 'inwardly', it articulates a liberal Quaker anthropology that, as one of the first extensive engagements with the 'whiteness' of Quaker theology, provides conceptual tools for Quakers to work towards a raciallyjust future. As an established Quaker educator and writer, I am well-placed to disseminate these tools. My first book for a general audience, "Quaker Shaped Christianity", will be published by Christian Alternative Books in 2022. Looking 'outwardly', the symbols and insights of the Quaker tradition provide fresh resources for wider Christian thought on eschatology, anthropology and racial justice. British Quakerism's debt to liberal Protestant thought means this PhD is of particular significance to other liberal Protestant traditions in their pursuit of a racially just future.I structure this project by examining Quaker anthropology from the period 1890-1920, the formative years of liberal Quakerism in Britain (Kennedy 2001). I critique this using the insights of black theology, suggesting that it is insufficiently materialistic (neglecting both the body and the reality of present suffering), and insufficiently historical (being unable to account for systemic evils such as white supremacy). I identify how these deficiencies are echoed or addressed in contemporary liberal Quaker thought (1994-2020). I conclude the PhD by drawing on Quaker and Christian theology from outside the liberal tradition to repair remaining deficiencies, offering an anthropology that is both identifiably Quaker and a firmer foundation for action towards a racially just future.