Chapter 1: Advices and queries
...Society’s witness? Do you give a right proportion of your money to support Quaker work? Do you cherish your friendships, so that they grow in depth and understanding and mutual respect? In close relationships we may risk pain as well as finding joy. When experiencing great happiness or great hurt we may be more open to the working of the Spirit. Respect the wide diversity among us in our lives and relationships. Refrain from making prejudiced judg...
...in use, and wished for greater emphasis on the social responsibilities of Quakerism. These views were reflected in the revised general advices and queries; the general advices were again increased in length, and divided for convenience into three parts, while the queries, covering much of the same ground as the general advices, were also increased in number. The requirement of corporate deliberation on the queries by Friends’ business meetings re...
Chapter 2: Approaches to God – worship and prayer
...of the human spirit to the presence of the divine and eternal, to the God who first seeks us. The sense of wonder and awe of the finite before the infinite leads naturally to thanksgiving and adoration. Silent worship and the spoken word are both parts of Quaker ministry. The ministry of silence demands the faithful activity of every member in the meeting. As, together, we enter the depths of a living silence, the stillness of God, we find one ano...
...re able to recall with clarity the first occasion on which they attended a Quaker meeting. While I cannot remember when or where I did so, I do have a vivid recollection of the meeting which I began to attend regularly. It was held in a rather hideous building: the meeting room was dingy. We sat on rickety chairs that creaked at the slightest movement. The whole place gave little hope that those who worshipped there might catch a glimpse of the vi...
...To me, worship is recognising and communing with the divine, whether it is within myself, in others, or in the world. The pre-condition of worship is my belief in worth-ship, my own and that of other people. A member of the Quaker Women’s Group, 1986...
...id to share their experience of worship and to learn from one another. Conference: Exploring the fundamental elements of Quakerism, 1986...
...t seems to me, we need to start the process at the same time. A ‘gathered’ Quaker meeting is something more than a number of individuals sitting down together but meditating individually. So long as each sits in meditation in the way one does when worshipping by oneself, the worship will seldom reach that greater depth which a Quaker meeting at its best achieves. The goal of a truly ‘gathered’ meeting is to become fused into something bigger than...
...woman who migrated to Philadelphia in 1712 and became in time a travelling Quaker minister of note, describes sitting in meeting one day and hearing an inner voice declare that she had been chosen for the ministry: Yet I must confess, this awful word of Divine command shocked me exceedingly, my soul and all within me trembled at the hearing of it; yea my outward tabernacle shook insomuch that many present observed the deep exercise I was under. I...
...etly to meeting with the family, my recent preoccupations submerged by the business of getting us all dressed and breakfasted and to the meeting house on time. But as the minutes ticked by and I sat in the healing peace, I began to be aware that something inside me was formulating a question which urgently needed to be asked. I say ‘something inside me’ because it seemed at the same time to be both me and not me. I discovered to my horror that thi...
...isn’t. If your words are important the meeting will find them anyway. Conference: Exploring the fundamental elements of Quakerism, 1986...
...for not listening to others when what they say makes us uncomfortable. Conference: Exploring the fundamental elements of Quakerism, 1986...
...can use the knowledge we pass on, both in relation to the Bible and to our Quaker heritage… We do our children (not only those biologically ours) a disservice if we do not pass on to them our concerns, beliefs and ideas. It is a mistake to imagine that children taught nothing positive will then be able to evaluate everything for themselves. But we teach them what we have experienced, in the knowledge that they will incorporate it and use it in the...
...The depth of Quaker worship, its richness, its power and its ability to meet the needs of each worshipper as well as the gathered group, depends on the commitment of every participant, and on the way we all come to our meetings with hearts and minds prepared. Jack Dobbs, 1982...
...group and not judged for being found wanting, about new community. Such meetings demand as much discipline as meetings for worship or our business meetings. Alec Davison, 1982 See also 21.31...
...es and funerals. For extracts concerning meetings for worship on particular occasions, see 10.12 for a meeting held in the home of one who is ill, chapter 16 for Quaker marriage procedure, 17.01–17.06 for funerals and 22.44–22.46 for celebration of commitment....
...The meeting for business cannot be understood in isolation; it is part of a spiritual discipline. John Punshon, 1987...
...We see our meetings for church affairs not as business meetings preceded by a period of worship, but as ‘meetings for worship for business’. Ideally the sacred and the secular are interwoven into one piece. Believing that all our business is brought before God for guidance we deprecate all that may foster a party spirit or confrontation. We therefore seek for a spirit of unity in all our decision making. London Yearly Meeting, 1986...
Chapter 3: General counsel on church affairs
...sponsibility, of all Friends. However, the principles governing our Quaker business method, particularly the need for meetings to be spirit led, are equally relevant to meetings of Quaker trustees and to the committees appointed by any of our meetings. Committees should appoint clerks, if this has not been done by the parent meeting, and minutes should be made during the course of each committee meeting. The general advice in this chapter will be...
...e gathered group. Our meetings for church affairs, in which we conduct our business, are also meetings for worship based on silence, and they carry the same expectation that God’s guidance can be discerned if we are truly listening together and to each other, and are not blinkered by preconceived opinions. It is this belief that God’s will can be recognised through the discipline of silent waiting which distinguishes our decision-making process fr...
...be grounded in the experience of generations of Friends, which offers us a method, a purpose and principles for the right conduct of our business meetings. If we sometimes think things are wrong with our meetings for church affairs, it would help us to look at the situation in perspective if we could realise how many troubles arise not from the system, but from our human imperfections and the variety of our temperaments and viewpoints. These meeti...
Our method of conducting our meetings for church affairs is an experience which has been tested over three hundred years. In days of hot contest and bitter controversy the early Friends, knit together by the glorious experience of the Holy Spirit’s guidance in all their affairs, came into the simple understanding of how their corporate decisions should be made. We have learned to eschew lobbying and not to set great store by rhetoric or clever ar...
...ngs fail, the failure may well be in those who are ill-prepared to use the method rather than in the inadequacy of the method itself. It is always to be recognised that, coming together with a variety of temperaments, of backgrounds, education and experience, we shall have differing contributions to make to any deliberation. It is no part of Friends’ concern for truth that any should be expected to water down a strong conviction or be silent merel...
...t for the most part we have to wrestle with far more humdrum down-to-earth business. It must always be remembered that the final decision about whether the minute represents the sense of the meeting is the responsibility of the meeting itself, not of the clerk. Sometimes it will be right to leave the decision to a later meeting, but the clerk should bear in mind that this can be the ‘lazy’ option. Sensitivity is required in recognising when the me...
...are encouraged to do so as regularly as you are able, because our business method depends on the widest possible participation by our members. Friends may be appointed to attend area and general meetings in order to ensure that enough Friends will be present but this does not excuse or prevent others from being there. It is recommended that those appointed be asked to report back to their own meetings. When you are appointed to attend a meeting, y...
...nother. Be approachable; be cheerful. If you are an experienced Friend, invite newcomers to come with you. Help them to understand the business and to get to know the membership....
...to the meeting. The clerk bears the final responsibility for preparing the business, conducting the meeting and drafting the minutes. It is recommended, however, that the assistant clerk be enabled to share in all the clerk’s duties as much as possible. Consultation will often help the clerk to come to a right judgment. The assistant clerk will gain experience and maybe the confidence to accept nomination as clerk in due course. Planning for a per...
...our experience in the ways of Friends and your understanding of the Quaker business method are very important in helping the meeting to discern God’s will and to recognise the way forward. Help Friends to remember that the period of silent worship at the beginning of the meeting prepares for and opens the way to the consideration of the business; the worship does not finish as the business begins, and the clerks do not shake hands until the close...
...e of the clerk’s authority is of great service to the meeting in promoting the smooth and expeditious handling of its business....
In preparing the business for the area or local meeting, you should try to be in regular contact with the various committees of the meeting. It is important that committees report regularly to their parent meeting. It may be possible to save the meeting’s time by adequate preliminary discussion. With regard to nominations, for example, you may be able to avoid having to make appointments ‘subject to consent’. It is also important that, in minutin...
Apart from the preparation and conduct of the business, as clerk you are also responsible for the general administration of the meeting. You need to follow up previously agreed minutes and ensure that tasks undertaken are carried out, that enquiries are dealt with, and that committees are functioning satisfactorily. You may be involved in some committees ex-officio, and by sensitive awareness of the different activities in the meeting, you can he...
...of a clerk and should conduct meetings of the group in accordance with our Quaker principles and practice. Alternatively conveners may be appointed in the first instance with the specified responsibility for bringing together the appointed members of a group. It should always be made clear at the outset if this is the intention, since the first job of the convener at the initial meeting will then be to enable the group to appoint a clerk from amon...
...Receiving nominations from the body of the meeting is not generally a good method of making appointments. The great responsibility resting on nominations committees and their clerks cannot be too strongly stressed. Nominations committees should be large enough to be representative; impulsive Friends may need to be questioned, whilst the cautious and conservative may need to be encouraged to consider new ideas. The committee needs a balance of expe...
The focus of this chapter has been the working of our Quaker business method through the tried and tested structures of our meetings for church affairs. It is however important to be aware of the contribution that groups other than our meetings for church affairs and their committees can make to our decision-making process. These might include discussion meetings, threshing meetings or meetings for clearness. From time to time a meeting may benef...
...g for church affairs....
...ufferings, are available from the Recording Clerk or online at www.quaker.org.uk/qfp. These cover the yearly meeting, area and local meetings, matters delegated to General Meeting for Scotland (5.03) or to Crynwyr Cymru – Quakers in Wales (5.04–5.05), as well as other Quaker groups. A summary policy document for meetings and groups is also available. Additional support or guidance can be obtained from the Recording Clerk (offsite link)....
...tive continuing life can be secured only if there is at least a strong nucleus of Friends attending with regularity, willing to accept responsibility and to give judgments based on informed minds as well as spiritual wisdom. There are few things which tend to destroy interest and loyalty in any business so easily as prolonged and unnecessary discussions on trivia: such discussions are very often provoked and kept up by those who do not trouble to...
...ated with he would say, “It does me good; I shall be none the worse for it, and it may be for the last time”.’ All our meetings for church affairs should be used imaginatively so that they are not ‘business’ meetings to be attended from duty or neglected with a sense of guilt but real meetings for church affairs which build us up in Christian love – and do us good....
...Keep your meetings in the power of God… And when Friends have finished their business, sit down and wait a while quietly and wait upon the Lord to feel him. And go not beyond the Power, but keep in the Power by which God almighty may be felt among you… For the power of the Lord will work through all, if … you follow it. George Fox, 1658...
Chapter 4: Area meetings and local meetings
...et up, first for men only, then for women and finally joint; they combined business with social ties, caring for the poor and prisoners, education and ministry. By 1676 they were the unit of authority for membership, marriages, property, records, the recognition of ministers (until 1924) and the recognition and laying down of local meetings; most of these functions continue today. So too does their formal responsibility, completed by 1789, for the...
...pending on their size. Each area meeting should decide how to manage local business to suit local needs and resources. Area meeting time can often be used more efficiently if detailed matters can be prepared in advance. However, the whole meeting should deal with matters which are fundamental to its identity as a spiritual community. Area meetings may wish to work with other meetings to carry out certain functions such as managing property (see fo...
...lationship (see in particular 4.16, 4.17)....
...or the standing committees through which they work. Other new area meeting business will normally come through a local meeting or through an area meeting committee or a representative of the area meeting on another body. It will usually be appropriate for an individual Friend with a concern to bring that concern to her or his own local meeting before approaching the area meeting. If the local meeting recognises the concern, it should forward a min...
...(13.41–13.42); the nomination, where appropriate, in England and Wales, of Quaker prison chaplains, in accordance with 13.52–13.53; the relevance of new legislation to their activities and the compliance of their constituent meetings with the law: current concerns include matters as diverse as charity law, criminal records checking (4.14), data protection (4.45) and accessibility. This list will doubtless change over time. Area meetings will, acco...
...ps lonely responsibility. The roles of registering officer (see chapter 16 Quaker marriage procedure) and Quaker prison chaplain (13.48–13.57), which both have specialist and legal aspects, are good examples, and Friends nominated should be fully aware of the responsibilities involved. Area meetings are encouraged to pay proper attention to the spiritual support and nurture of those who give what may be costly although often rewarding service. (Se...
...eview their own meeting policy on the safety of children, young people and vulnerable adults, taking into account current relevant legislation, the requirements of their insurers, and current guidance on good practice from Quaker Life, available from the BYM website (new window). Meetings are advised to have policies in place whether or not they currently have children, young people or vulnerable adults in their constituent local meetings....
...An area meeting shall provide Britain Yearly Meeting and Meeting for Sufferings, and any general meeting or Quaker gathering (see 5.02) to which it belongs, with such nominations or information as may from time to time be required....
...of communication between area meetings and Yearly Meeting, so area meeting business should give a high priority to preparation of its representatives and receiving reports from them. Another opportunity for regular involvement with the wider work of Britain Yearly Meeting is provided by the appointment of area meeting representatives to Quaker Life Representative Council (8.09). The terms of reference of these bodies and the duties of the area mee...
...ongs (including the General Meeting for Scotland (5.03) or Crynwyr Cymru – Quakers in Wales (5.04–5.05) where appropriate), with Yearly Meeting (6.06.a, 6.25“), with Meeting for Sufferings (7.02) and with meetings with which it does business through its representatives appointed to joint committees. The area meeting has an obligation to receive minutes from those bodies. There may occasionally be circumstances in which it will be helpful to circul...
...n opportunity to meet others in their age group and to become more aware of their Quaker identity....
...ls in time of health. The proper acquisition and use of income, conduct in business and employment and the stewardship of money held for others have also been included, but area meetings need not feel themselves limited to these subjects. Area meetings also have discretion as to how they discharge this corporate responsibility for advising on individual conduct. Local traditions vary. Some include a regular reminder from overseers in a newsletter,...
...elp or advice from outside the area meeting is needed, meetings should ask Quaker Life to suggest Friends and others able to give it. Techniques of problem-solving, mediation, counselling or meetings for clearness may be appropriate in particular instances where disputants wish to mitigate the consequences of confrontation. It should be borne in mind that Friends were among the pioneers of conflict resolution as a distinct activity and have consta...
...from the Recording Clerk and the BYM website (new window). If the testimony is considered likely to be of benefit to a wider group of Friends or to the Society as a whole, it may be forwarded to the relevant general meeting or Quaker gathering or to Yearly Meeting (see 6.25”.g”). This should not, however, be an automatic decision. Its value as an inspiration to other Friends is not dependent only on its relevance in a wider rather than a local co...
...al meeting. Local meetings are at all times subordinate to their area meeting. Much helpful advice and experience in exercising the care of the worshipping community is found in chapter 10 Belonging to a Quaker meeting and in chapter 12 Caring for one another. All members should be familiar both with these parts of our discipline and with chapter 3 General counsel on church affairs....
...in the telephone directory should be arranged in conjunction with the area meeting. Support other local meetings to carry out their responsibilities when requested and support the formation and nurture of new local worshipping groups and occasional meetings for worship. Appoint correspondents to Quaker bodies as appropriate. Maintain a library and encourage the reading of Quaker publications (see 13.41–13.42). Form links with other churches and fa...
...erable care with respect to what is local meeting and what is area meeting business. They will need to consider tenderly those in the smaller meetings who may feel distanced from some of the activities of the area meeting. Being too large a meeting can also cause problems within the meeting itself, with difficulties in pastoral care and in achieving a sense of community. Sometimes when a local meeting grows very large it may wish to consider start...
Chapter 5: Other Quaker groupings
...ingly, some have continued in fact as independent charities while others have laid down or devolved their former administrative responsibilities, adopted new names and continued as gatherings in support of Quaker life and witness (see 5.06). A few have retained administrative responsibilities, particularly in relation to Quaker schools and the care and nurture of children and young people....
...dy, and Young Friends General Meeting (see 5.08)....
...ial responsibilities, in conjunction with the associated area meetings and Quaker bodies; representing Britain Yearly Meeting in Scotland, including: acting on behalf of Britain Yearly Meeting in relation to ACTS (Action of Churches Together in Scotland) (see 9.09–9.12) and other church and faith groups; acting on behalf of Britain Yearly Meeting and of Friends in Scotland in dealings with the Scottish Parliament, the Scottish Government and the S...
...arly meeting committees and departments where appropriate. Crynwyr Cymru – Quakers in Wales will provide information and nominations or appointed representatives to Quaker and other bodies when required. The meeting may communicate by minute with Yearly Meeting through its agenda committee (6.18) and Meeting for Sufferings (7.04), as well as with area meetings which include parts of Wales. It also has the obligation to receive minutes from these b...
...aill fynychu cyfarfodydd yn unol â 4.08. Mae cyfrifoldebau Crynwyr Cymru – Quakers in Wales yn cynnwys: ar y cyd â chyfarfodydd rhanbarth perthnasol a chyrff Crynwrol eraill hybu bywyd a thystiolaeth ysbrydol, hwyluso cyswllt rhwng Cyfeillion o bob oed a chynnig cyfleoedd am hyfforddiant a chyd gefnogaeth i’r rhai sydd â chyfrifoldebau arbennig; cynrychioli Cyfarfod Blynyddol Prydain o fewn Cymru, gan gynnwys: penodi Cyfeillion i weithredu ar Cytû...
Other Quaker gatherings, regional meetings and former general meetings are associations of area meetings which broaden Quaker fellowship beyond the local meetings. They provide for conference and inspiration, informing themselves regularly about the service of their members and fostering spiritual support, learning and friendship. They have opportunities to consider the work of the yearly meeting, outreach and ecumenical and interfaith links and...
...nd, if the latter, of how they intend to discharge or transfer their responsibilities and deposit their records. They should forward to the Recording Clerk the minute by which they are finally laid down. Quaker groupings which are independent charities may need to register with the Charity Commission and should obtain advice from Quaker Stewardship Committee via the Recording Clerk....
Young Friends General Meeting is open to Quakers between the ages of eighteen and about thirty who need not be formally in membership of the Religious Society of Friends. Area meetings may appoint representatives to Young Friends General Meeting. At its meetings for business three times a year it organises a range of other events for young people. It may communicate formally by minute with area meetings, Yearly Meeting through its agenda committe...
...ese area meetings for the use, maintenance and stewardship of the assets and pooled funds that the company owns on their behalf. Quaker meeting houses within these area meetings are assets of London Quakers Property Trust. London Quakers Property Trust may communicate formally by minute with Meeting for Sufferings, and with Yearly Meeting through its agenda committee....
Chapter 6: Yearly Meeting
...with Friends appreciating the events alongside the sessions as much as the business. Hence it was decided to try out a gathering without the formal Yearly Meeting business, answering the needs of Friends to live together in community and to explore issues and activities for which there was little programmed time at a meeting for church affairs. The first such Summer Gathering was held in Bradford in 1991. Four further Summer Gatherings were held a...
...rly Meeting was built up round their concerns. An Agenda Committee (6.18) is charged with the duty of considering and deciding upon the business to be put before the Yearly Meeting....
...so meet contemporary challenges. They should be a focus for every facet of Quakerism, constantly reminding us of what it means to be a Quaker today. We are aware that we do not always achieve these purposes in our Yearly Meetings as well as we might; and indeed that it may not be possible to fulfil all the purposes to an equal extent at an individual Yearly Meeting. Seeking the right balance at any one Yearly Meeting is a necessary though difficul...
...minutes from area meetings, General Meeting for Scotland, Crynwyr Cymru – Quakers in Wales or Young Friends General Meeting, and minutes or memoranda from standing committees appointed by Meeting for Sufferings sharing with the yearly meeting as a whole some concern which has their united support; proposals for amendments to our book of discipline forwarded by Meeting for Sufferings or Yearly Meeting Agenda Committee in accordance with the proces...
...6.18) and Central Nominations Committee (6.21). In order to facilitate the business of Yearly Meeting the following committees shall be appointed at an early session: Nominating Group (6.22), Epistle Drafting Committee (6.23), Committee to Examine Minutes (6.24). The service of these committees ceases at the close of Yearly Meeting, save only in the case of the Nominating Group, which shall serve until the first session of the ensuing Yearly Meeti...
...ommittees, area meetings and General Meeting for Scotland, Crynwyr Cymru – Quakers in Wales and Young Friends General Meeting. The membership of the Agenda Committee shall be as follows: the clerk and assistant clerks of Yearly Meeting together with any other Friend nominated by Central Nominations Committee to serve as clerk or assistant clerk of the next Yearly Meeting; eighteen Friends appointed by Yearly Meeting for a three-year period on the...
...The Yearly Meeting shall at its first session appoint not more than ten Friends, who shall arrange a rota whereby two of their number shall examine the minutes of the meeting at the close of each session and correct any slight inaccuracies that may be found. If any substantial alterations appear to be required they are to be proposed at the next session prior to any other business....
...g from an area meeting, from General Meeting for Scotland, Crynwyr Cymru – Quakers in Wales, London Quakers Property Trust or Young Friends General Meeting shall be in the form of a minute signed by their clerk, as shall communications from Meeting for Sufferings and from committees of the Yearly Meeting. The Agenda Committee, in arranging the subjects to be brought before Yearly Meeting, is encouraged to prepare concise but lucid memoranda which...
...ging corporately and individually with the themes of the gathering and the business of the Yearly Meeting. Specifically, the aims of Gatherings, in addition to taking the Yearly Meeting’s business, are: to strengthen and support the witness and activity of Friends by continuing the personal friendships, spiritual inspiration and momentum that residential gatherings provide; to provide time, at a more leisurely pace than is normally possible during...
...eserves to itself decisions affecting the existence and basic functions of Quaker Life and Quaker Peace & Social Witness Central Committees (8.07, 8.08, 8.11). The work they represent may not be altered without the approval of Yearly Meeting in session. In such cases any proposed amendments to our church government must, after due consideration by Meeting for Sufferings, be forwarded to Yearly Meeting for decision (8.17). Meeting for Sufferings is...
Chapter 7: Meeting for Sufferings
...and the clerk impressed upon them that the meeting was for the conduct of business and not for speeches’. Perhaps a more drastic change than the admission of women Friends was the laying down in 1901 of the Morning Meeting and the transference of its functions to Meeting for Sufferings. Henceforward the consideration of personal concerns for service overseas and the welcoming of travelling Friends from other yearly meetings was added to already i...
...to give guidance on policy matters referred to it by the Britain Yearly Meeting Trustees from time to time; to authorise action and minutes as required under other sections of Quaker faith & practice; to set up an Arrangements Group and support and working groups to assist its own work as it sees fit....
Area meetings, General Meeting for Scotland, Crynwyr Cymru – Quakers in Wales, London Quakers Property Trust, Young Friends General Meeting, Britain Yearly Meeting Trustees and the standing committees appointed by Yearly Meeting or Meeting for Sufferings may communicate with Meeting for Sufferings by minute signed by or on behalf of their clerk. These bodies may request that Friends other than members of Meeting for Sufferings be allowed to speak...
...tanding committees now operating are: Quaker Life Central Committee (8.08) Quaker Peace & Social Witness Central Committee (8.11) Quaker Committee for Christian & Interfaith Relations (8.12, 9.13) Quaker World Relations Committee (8.13, 9.06) one representative, and alternate, appointed by the Yearly Meeting on the nomination of Young Friends General Meeting (5.08), being officers or others able to speak in its name; one representative, and altern...
...ore encouraged to nominate representatives who are well versed in Friends’ business methods through participation at local level. It is also important that sufficient numbers of representatives are able and willing to act as trustees of Britain Yearly Meeting if asked to serve in that capacity. In making nominations, area meetings should bear in mind the need to balance experience and continuity with the value of fresh insight and wider involvemen...
...Meeting for Sufferings shall normally be held on the first Saturday of a month. It meets as often each year as the business requires. The clerk shall have the power to call a special meeting, and at least seven days’ notice shall be given to all members of the meeting....
Chapter 8: The centrally managed work of the Religious Society of Friends (Quakers) in Britain
In our Quaker work, are we sure that our decision-making is rooted in prayer and thought, those dual bases of all our actions? And as Friends with a responsibility for overseeing one another’s faithfulness, how often do we stop and hold in the Light the people who are acting on our behalf? How often do we stop to think how much research and information gathering is behind their actions? Too often I fear we jump to judgement. Both the work and its...
...t the governance and management of the work. The centrally managed work of Quakers in Britain has three elements: first discernment and decision-making; secondly governance; thirdly management. Friends in local meetings, area meetings, Meeting for Sufferings and at Yearly Meeting in session are responsible for the discernment and decisions about the work that needs to be carried out (1.02.14; 13.05–13.07). Britain Yearly Meeting Trustees (8.17–8.1...
...services and advice relevant to the current needs of the Quaker community: for example such work may relate to children, elderly people, those getting married, those looking after meeting houses, and those raising funds; raising awareness and developing understanding about the basic tenets of Quaker faith and practice, such as spirituality, peace and human rights, within and without the Religious Society of Friends in Britain; putting Quaker think...
...e Central Committee (8.08) Quaker Peace & Social Witness Central Committee (8.11) Quaker Committee for Christian & Interfaith Relations (8.12; 9.13) Quaker World Relations Committee (8.13; 9.06) Quaker Life Central Committee and Quaker Peace & Social Witness Central Committee carry responsibility for substantial programmes of work largely managed by staff....
...esponsibility; considering any matters that Meeting for Sufferings or Trustees refer to it for urgent attention and action. (See also 8.23). Terms of reference for all committees may be obtained on application to the Recording Clerk. The existence and basic functions of Quaker Life and Quaker Peace & Social Witness may not be altered except with the approval of Yearly Meeting (8.18). The more detailed outline of the work of the committees describe...
...community by involving as many Friends as possible directly in its processes, working through the staff of the Quaker Life Department, its functional committees and working groups, its Representative Council and the Quaker Life Network. It also operates Swarthmoor Hall and the Library of the Society of Friends, the Quaker Centre and bookshop at Friends House. It is responsible for the holding of Junior Yearly Meeting....
...community is the context in which people come to understand their relatedness” (Parker J Palmer, 1977). Quaker Life Central Committee is responsible for maintaining and encouraging communication and networking, so that Friends can share both spiritual and practical experience of living their Quaker lives. To this end, it maintains the Quaker Life Representative Council, which provides a two- way channel of communication for education, inspiration...
...nd each other, helping to share good practice and to contribute to the discernment of priorities, ensuring that the centrally managed work is relevant and appropriate; take back and share with their meetings a deeper knowledge and commitment to the wider Quaker community and the breadth and depth of Quaker Life’s work; help to support the fundraising effort necessary to sustain Quaker Life’s work by increasing local and area meetings’ understandin...
...al change. The committee aims to ensure that its work is clearly rooted in Quaker values, expresses Quaker testimonies and builds upon Quaker experience. It works to build the daily experiences and spiritual leadings of Friends in their meetings into our corporate work. With this foundation the committee seeks to support Friends individually in their lives, jointly in their meetings and in Britain Yearly Meeting, to witness on behalf of Quakers in...
...Quaker Committee for Christian & Interfaith Relations is responsible for keeping Quakers in Britain informed of the various movements towards co-operation within the Christian church and opportunities for interfaith dialogue. Its work and constitution are described in 9.13....
...Quaker World Relations Committee maintains contact with other yearly meetings and with Friends World Committee for Consultation and its Europe & Middle East Section to which Britain Yearly Meeting is affiliated. Its work and constitution are described in 9.06....
...Friends Trusts Limited is the denominational trust corporation of the Religious Society of Friends (Quakers) in Britain. It is a registered charity and a company limited by guarantee which acts as custodian trustee, holding trustee or nominee on behalf of most of the area meetings in England and Wales and on behalf of other Quaker charities. Its work and constitution are described in 14.45. It does not operate in Scotland....
Quaker Housing Trust Limited was formed in 1967 in response to Friends’ concern about the provision of adequate and appropriate housing. The trust makes grants and loans, and offers advice to charitable organisations providing accommodation, particularly to vulnerable people. Independent of the Britain Yearly Meeting Funds, it is a channel whereby Friends may give or lend money for such provision. It is a registered charity and a company limited...
...benefit of staff, users of and visitors to Friends House and Swarthmoor Hall, a full range of office and hospitality support services, including the letting of rooms and facilities for meetings and conferences. This Quaker company is an opportunity for outreach, communicating Quaker values in the service it provides and the way it is managed. The company’s profits are used to support the work of Britain Yearly Meeting....
...sic functions of Trustees, and of Quaker Life Central Committee (8.08) and Quaker Peace & Social Witness Central Committee (8.11). Trustees must report to Yearly Meeting any other changes in the structure of standing committees through which they work (7.03); in such cases, any amendments to our church government reflect decisions already taken, and it is for Yearly Meeting in session to decide whether the proposed textual changes to our book of d...
...ir work, and in order for them to be able to interpret and carry out Trustees’ decisions more effectively. Friends’ understanding of the Quaker business method is that God may speak through anyone present....
Chapter 9: Beyond Britain Yearly Meeting
...resurrection of Jesus Christ; many hesitate to express their deepest spiritual experiences in words. It is important that Friends in Britain Yearly Meeting be aware that we are part of the world Quaker community, that we have a responsibility to learn about Friends in other parts, and that this can be done in local meetings as well as among yearly meetings....
...ture, some of which it publishes itself. FWCC is recognised as a non-governmental organisation with consultative status at the United Nations and at some of its agencies. It is therefore able to accredit Quaker representatives to attend UN conferences on issues of Quaker concern, as well as to work on such issues full-time at the Quaker United Nations Offices in New York and Geneva....
...Representatives of Britain Yearly Meeting appointed by Meeting for Sufferings to FWCC also form the Quaker World Relations Committee (QWRC) of Britain Yearly Meeting. QWRC members are expected to attend the annual meeting of EMES and, as members, representative meetings of FWCC....
...r collaborative engagement in the work of QWRC. The committee liaises with Quaker Life and Quaker Peace & Social Witness central committees, the Quaker Committee for Christian & Interfaith Relations and others on matters of common concern, and in furtherance of the relationship between all of Britain Yearly Meeting and the worldwide community of Friends. QWRC aims to support Britain Yearly Meeting and its constituent parts in engaging in internati...
...upport the Quaker Council for European Affairs (QCEA), which aims to bring Quaker influence to bear on the institutions of Europe and maintains representatives and support staff in Quaker House, Brussels. A British Committee of QCEA works to increase awareness and to raise funds. Local meetings are encouraged to appoint a British Committee correspondent. Britain Yearly Meeting is committed to the support of QCEA. Meeting for Sufferings, on the rec...
...ment are to be understood. The relevant constitutional texts are available on request from the Recording Clerk and at www.quaker.org.uk/qfp...
...ummit of Church Leaders by one or two Friends appointed on the basis of their relevant experience on the nomination of Central Nominations Committee. General Meeting for Scotland makes appointments to ACTS; Crynwyr Cymru – Quakers in Wales makes appointments to Cytûn. Representatives report to the appointing body and the Quaker Committee for Christian & Interfaith Relations maintains contact with any reference group set up to support them....
The Quaker Committee for Christian & Interfaith Relations (QCCIR) is appointed by Meeting for Sufferings and is accountable to Britain Yearly Meeting through Britain Yearly Meeting Trustees. At least one member is appointed from General Meeting for Scotland and at least one from the Crynwyr Cymru – Quakers in Wales. Ireland Yearly Meeting is invited to nominate a representative through Britain Yearly Meeting’s Central Nominations Committee. Addit...
.... At interchurch meetings Friends are valued for our willingness to uphold Quaker testimonies and leadings as much as for our tradition of listening and openness. But many aspects of Friends’ faith and practice are not widely appreciated; misunderstandings may occur when other churches’ lack of familiarity with our discipline and structure of church government, and Friends’ imperfect knowledge of theirs, produce mismatched expectations or faulty a...
...Meetings may find it useful to check the wording of any local Basis of Faith to which they are invited to subscribe with the Recording Clerk, through whom advice may be obtained in case of need from the Quaker Committee for Christian & Interfaith Relations....
...e mutual recognition of ministers which is involved does not extend to the Quaker understanding of ministry, or because joint membership for all participating churches’ members is required. (Such automatic joint membership is unacceptable both because of the practical problems encountered upon transfer into an area meeting without the same ecumenical experience, and because, in departing from the principle of the individual application for members...
...imes there will be opportunities to introduce members of other churches to Quaker worship, thereby broadening their ecumenical experience. At other times we may participate in forms of worship which broaden our own. It may be appropriate on some ecumenical occasions for us to arrange meetings for worship that include some programmed elements. When we find ourselves representing Friends in worship arranged by other churches we may have to make diff...
...road as each judges, in its local situation, to be consistent with unity in the meeting, with our understanding and practice of church government, and with Quaker testimonies and integrity. See also 27.12–27.20 Friends and the Christian Church...
...sharing. This has come to be reflected in new emphases in the work of its Quaker Committee for Christian & Interfaith Relations, which is a member of the Inter Faith Network. Britain Yearly Meeting is a member of the Churches Inter-Religious Network of Churches Together in Britain & Ireland. Friends’ experience is that interfaith dialogue can profitably be undertaken locally, where local issues set the agenda of work which can most usefully be do...
Chapter 10: Belonging to a Quaker meeting
...ities, sharing and working together. We will be helped by tried and tested Quaker methods and procedures, but the meeting will only live if we develop a sense of community, which includes children and adults alike. If all those who belong to our meeting are lovingly cared for, the guidance of the spirit will be a reality. The celebration and commemoration of life’s great events draw us together as we share the occasion and rejoice or mourn with on...
...aite (1862–1922), a lawyer and banker, was the author of The beginnings of Quakerism and The second period of Quakerism. He was active in establishing the Swarthmore lectures and in the transformation of Christian Doctrine 1883 into the 1921 Christian life, faith and thought. The life of a religious society consists in something more than the body of principles it professes and the outer garments of organisation which it wears. These things have t...
...their own peer groups but are encouragingly appreciative of the whole group sharing when they feel an integral part of it and can share in situations which deepen relationships and form lasting friendships. Part of that sharing is learning to know of our past as Quakers and of our Christian roots but even more necessary is the sharing of what we as Quakers believe today and how this should be shaping our lives both individually and corporately. To...
Quakerism need not be defined exclusively as white, Christian and middle-class, and such culture need not be adopted as the culture of those who are convinced. When this does happen the inequalities and unequal power dynamics of our society are reflected in our meetings and in this way Black people are discouraged from fully participating in worship. Our Society is often blind to the gifts and richness of other traditions and this cultural chauvi...
...t the older Friends: in places the Society seems fossilised, locked into the past or a mistaken comfortableness. Young Quaker, 1985...
...bly have drifted away from Quakers completely without the influence of the Quaker Youth Theatre. The summer residential projects had a sense of purpose which I did not find at my Young Friends gatherings and used skills which appealed to me personally. Living and working together so closely towards a common goal always bonded the company together well, but in the heady mix of exhaustion and adrenalin caused by the long hours and public performance...
One of the unexpected things I have learnt in my life as a Quaker is that religion is basically about relationships between people. This was an unexpected discovery, because I had been brought up to believe that religion was essentially about our relationship with God. If we are sensitive, we find that everything that happens to us, good or bad, can help us to build a vision of the meaning of life. We can be helped to be sensitive by reading the...
...k through them, using our meeting for church affairs and other appropriate methods, that we can move forward together. Such conflict may involve a clash of personalities, a difference over the quantity or style of vocal ministry, or issues about the place where meetings for worship are held. Problems may become tangled and one sort of issue may masquerade as another. Care will be required to identify the root cause. Skill, time and great love are...
...nd Friends are not usually good at this. ‘Speaking the truth in love’ is a Quaker cliché, but ‘papering over the cracks’ is the principle more commonly acted upon. Conflict met in ‘brokenness’ of spirit can take a meeting a long way on its spiritual journey, whereas unresolved it deadens the life. We are a small Society. Clashes have always arisen, just as they arise in any family group. In one sense the members of a family know each other too wel...
...e may regret it, separations are becoming commonplace in society at large. Quakers are not immune to this affliction and when it happens the event often challenges the meeting in all sorts of unexpected ways. The reasons for the break-up may perplex us and we may feel hurt and unsettled, particularly if the estrangement deprives us of the company of a familiar friend. ‘If it could happen to them where will it end?’ There may even be a sense of gui...
...ds General Meeting] has demonstrated that it is possible today for a large Quaker meeting to operate without any formal membership whatsoever. Our membership is more positive: simply our commitment to attend, our willingness to participate as ‘Young Friends of the Truth’. In recent years, recognising the importance of oversight has been an essential part in creating the community spirit with which we are now blessed. We feel that the present lack...
...nd joined Friends in 1936. I feel very strongly … that the spiritual life absolutely requires that we should not remain isolated. It is this deep need of getting out of a prolonged and dangerous relative isolation which urges me to ask now to be admitted among the Quakers. It is more and more clear to me that it is only in the bosom of a religious family, freely but very strongly constituted, that the individual can render to the world the service...
...hem down. For us as rural Friends, living many miles from each other and a Quaker meeting, having dual membership is a way of acknowledging our involvement with where we live: with local activities including Christian ones. Our origins have been in other branches of the church, giving experience which we value. Yet we wish to affirm that, for us, waiting on God in the silence of Quaker worship is at the very centre of our lives and the mainspring...
...as remained with me over the years and it has grown both in intensity and universality… The ‘giving out’ of such a sense of community is the natural witness of a Quaker meeting which has in it the seed of life and creative experience. Ranjit M Chetsingh, 1967...
Why am I a Friend? Because Quakerism takes a whole view of life. Everyday living and religion are all of one piece, and we are including, not excluding, in our approach… Over the years the Society has given me continuing friendship. To be human is to be a separate person and, therefore, to know the fact and the mystery of aloneness. Although I find I can make surface contact with people quite readily, I am often lonely and experience stretches of...
Chapter 11: Membership
...to the world, that you accept at least the fundamental elements of being a Quaker: the understanding of divine guidance, the manner of corporate worship and the ordering of the meeting’s business, the practical expression of inward convictions and the equality of all before God. Participation in the process that leads to admission into the community of the meeting is an affirmation of what the meeting stands for and of your willingness to contribu...
...pleased God so in his wisdom to direct, that all the great truths of the Christian religion were occasionally spoken to. Now this was Friends’ way with me, a way far beyond all rules or methods established by the wisdom of this world, which is foolishness with God: and this is their way with others that are convinced of the truth....
...nted or supported by a parent, guardian or advocate. It is a process of discernment that involves both the applicant and the wider Quaker community: local Friends, the area meeting and possible contacts with other Quakers in other contexts such as a Quaker recognised body or a university chaplain. It is the outward acknowledgement of an inward growth of commitment or belonging to the Religious Society of Friends....
...The applicant and their representative or supporter, when relevant, should be party to any written report prepared as part of the process, which must be compliant with legal requirements such as data protection legislation (see 4.45). The Quaker community should be sure that the individual has an understanding of the meaning and responsibilities of membership appropriate to their age and abilities. Potential members should be supported and nurture...
...roups and suggestions about relevant reading. Many meetings have found it helpful to present applicants with a copy of our book of discipline or other relevant book, either during the application process or when the application has been accepted by the area meeting. Whatever the method or moment selected, it is important for the applicant to become familiar, as appropriate, with our discipline: for example, meetings for church affairs are a part o...
...ernment process may find it helpful to contact individuals from this wider Quaker community (such as members of a Quaker recognised body, a young person’s link group, or a university chaplain). The final part of the process of discernment is consideration by the area meeting. As area meetings are responsible for holding membership they are responsible for the final decision about an application. The decision may be informed, for example, by a minu...
...ting in Aberdeen, 1989, considered children’s membership and affirmed that Quaker tradition has embraced divergent ways of looking at this. These can be summarised under three main heads: membership must stem from a deliberate profession of faith, which some children will be too young to make; children brought up within the community of a Friends’ meeting may be full members in every sense; children may be recognised as members but must confirm th...
..., particularly when members are moving geographically from one part of the Quaker community to another. After a move has taken place, it is desirable for membership to be held with the area meeting that covers the area in which the Friend is living. The reciprocal nature of the relationship between members and their meetings means that, when changing address to the area covered by another area meeting, and when transferring membership to another a...
...we press toward the mark for the prize of the high calling of God in Christ Jesus.’ See also chapter 10, Belonging to a Quaker meeting...
Chapter 12: Caring for one another
...n love as you are, is enormously helpful. Plain speaking is a longstanding Quaker testimony. It is not only that we hold a witness to the value of truth but also that straightforwardness saves us from many mistakes and much time wasted. On first acquaintance some Quakers can seem rather brusque; without the conventions of flattery and half-truths, we particularly need to make clear the steadfast love we have for one another. Caring can take many f...
...tic slave trade, slavery and other forms of oppression. In this edition of Quaker faith & practice, there are many references to “overseer” and “oversight”. Quaker faith and practice is currently being revised and, while we wait for it, we trust that readers will bear in mind our firm intention to remove the word as soon as we can. Older quotations may need some explanatory text where editing would be inappropriate. Some Friends, whether called el...
...s to conferences on pastoral care matters, which might also be arranged by general meetings. Meetings are urged to learn about, and make use of, the wide variety of experience and resources available. Guidance on many aspects of pastoral care is available from Quaker Life and the BYM website (new window). Area meetings shall keep under regular review the provision of pastoral care in their constituent meetings (see 4.10.d & 12.16). Area meetings s...
...Clerk. It is important that the area meeting make known to its members the method by which it wishes to receive nominations for such interim appointments. It may, for example, wish them to be brought forward by its standing nominations committee, or it may prefer to receive nominations from the existing area meeting elders and overseers or from the local meeting most directly concerned. A Friend whose membership is transferred from the area meetin...
...ng of the meeting, normally by shaking hands; to ensure that the basis and method of conducting meetings for church affairs are understood; to accept responsibility for their right ordering (see chapter 3); to take responsibility for the right holding of meetings for worship on special occasions such as marriages (16.49) and funerals (17.08–17.09), and, if memorial meetings are asked for, to make sure that their purpose is clear to those who atten...
...ly with a Friend whose behaviour and manner of life is inconsistent with a Quaker witness, to explore underlying causes and endeavour to restore harmony (see also 11.32–11.35); to send recommendations to the area meeting for the termination of membership in accordance with 11.31–11.35, once every effort has been made to follow up those who have drifted away from the meeting or have not been heard from for several years; to ensure that young member...
...However pastoral care is organised, it is essential that the responsibilities for spiritual, intellectual, emotional, material and physical care for each member of the Quaker community, as listed above, should be given prayerful consideration. As the responsibilities of eldership and oversight overlap in many instances, there should be close co-operation between elders and overseers at all times....
...arely or are housebound. If a local meeting wishes to adopt an alternative method of providing pastoral care, it should take time to work out how the responsibilities would be shared and who would represent the group in meetings for eldership and oversight within the area meeting. It should undertake a periodic review of the effectiveness of any procedure adopted. In some cases Friends may decide that shared oversight works well for them but that...
...attenders and newcomers, or how to improve communication and outreach. While these matters may well be raised in a local or area meeting, valuable suggestions and solutions may come from individuals who do not always find it easy to voice them in a more formal business meeting. The time given to preparation of heart and mind may also contribute very usefully to the right ordering of our meetings for church affairs. (See also 3.26.) Elders and ove...
...lves as well as about others. Here silence, too, can heal and restore. For Quakers this approach fits in naturally with our experience of worship. The terms ‘creative listening’ and ‘worship sharing’ are often used interchangeably, the difference between them being perhaps that the latter comes closer to a meeting for worship with a more pronounced emphasis on the worshipping atmosphere. Careful preparation is needed to establish the basis of such...
...or she will be in a position to give guidance to the meeting on whether a Quaker marriage should be allowed (see 16.37–16.39). An elder or an overseer may need to explain the nature and conduct of the meeting to those asking for one. Four or five trusted Friends, not necessarily those closely involved with the matter under consideration, should be invited to participate. Their main qualification will be that they are likely to be able to contribu...
...This term currently denotes a meeting at which a variety of different, and sometimes controversial, opinions can be openly, and sometimes forcefully, expressed, often in order to defuse a situation before a later meeting for worship for business. Originally the term was used to describe large and noisy meetings for convincement of ‘the world’s people’ in order to ‘thresh’ them away from the world....
Chapter 13: Varieties of religious service
...ndertake a particular service. These matters are best brought to our meetings for church affairs and dealt with under our well-tested business method, as outlined in chapter 3....
...There is a feeling of being right or fitting associated with the experience of concern: There was from the early stages of our discussion a strong sense of the ‘rightness’ of what we were talking about. The ideas flowed freely, and although we were not conscious of it at the time, we would say now that we were clearly working under guidance. Barry and Jill Wilsher, writing about the origins in 1978 of the Quaker Peace Action Caravan....
...se, together with many other Quaker trusts and charities, are now known as Quaker recognised bodies. A Quaker recognised body is an autonomous group through which concerned Friends may share a common interest, seek affirmation or carry out witness. The bodies are seen as arising from Quaker faith, and provide a way in which conviction and witness can be explored and developed outside our formal structures. Being independent, Quaker recognised bodi...
...ces of Friends in the history of these islands. Our assumptions are bound up with our culture, heritage and history. All yearly meetings have changed their practice over time and now have a variety of traditions to draw upon. It is necessary to know the local Quaker tradition as well as the history of the country in order to communicate fully with the Friends you are visiting. Quaker committees concerned with work overseas may be able to give advi...
That Quakers could be called to the ministry other than in meeting for worship on Sundays was a new thought to us when, in 1967, a dear American Friend asked us whether we felt we had such a call. Its full significance did not strike us until later; the itinerant or travelling ministry had been the lifeblood of the Society of Friends in its earlier days and had continued into the beginning of the twentieth century. We served our apprenticeship wi...
We should be prepared to receive someone sent by another Quaker meeting with as much care as we send someone to travel in the ministry. It is not enough to send foreign Friends into small groups of Friends who will listen politely to their visitors: they should first know their visitors’ culture and tradition in order to receive them with open minds and hearts. Friends in London Yearly Meeting need to discover where they stand individually. As we...
...A Friend released for service, under concern, by her or his meeting is provided with a minute of liberation. This will normally be written by Meeting for Sufferings (see 13.15). A Friend travelling on Friends’ business, or to perform a particular, limited service is provided with a travelling minute. This may be provided either by Meeting for Sufferings or by the area meeting. Such a minute may be endorsed by the welcoming meeting....
...We urge Friends, when staying away from home during holiday or on business, to attend a meeting for worship if there is one within reach. Such attendance may well have the effect of strengthening the meeting, and of helping Friends who were hitherto strangers to know one another. 1925, 1994 When visiting meetings in another yearly meeting be careful not to be a burden. Remember the caution in 13.22....
...As Friends, we cannot separate our religious calling from our practical work for the kingdom of God. As Friends concerned for wardenship, we make our contributions in the local community to those who come to our meeting house. We appear to offer our facilities, but in fact we offer our love. Quaker Home Service conference on wardenship, 1981...
...rvice to the community. Wardenship should be seen as an integrated part of Quaker life and worship, and a responsibility which is shared by the whole meeting. There are unique opportunities for outreach. Many demands are made of wardens who are regularly available; these range from requests for financial and practical support to appeals from those with deep emotional, social or spiritual needs. Wardens acquire a fund of knowledge about the meeting...
...ng the formal rights and responsibilities of both employers and employees. Quaker Life can provide up-to-date information. There must be a clear job description which is reviewed regularly. Advertisements should be comprehensive and interviews thorough. A policy of equal opportunities is appropriate. It is essential that the warden or wardens have written terms and conditions of employment linked with a suitable written agreement covering the acco...
...Wardens should not be asked to accept conditions of accommodation and work which most Friends would not tolerate personally. Casually made appointments can lead to misunderstandings and unintended exploitation. Meetings employing a warden are urged to consult with Quaker Life, to ensure that good practice is observed in their meeting....
...by premises committees, wardenship committees or a link Friend or Friends. The needs of the warden should be considered by the employing meeting and reviewed on a regular basis. Wardens may obtain help from Quaker Life, which organises regular national and regional conferences and specialist training courses, and provides a consultancy and information service. (See also 12.27 Support groups.)...
...mendations to those wanting to use it. Book boxes can be obtained from the Quaker Bookshop at Friends House and are a good way of encouraging Friends to enlarge their reading. Other resources than books are available and useful, and librarians may wish to consider including these. Where there are physical limitations, such as when meeting for worship is held in rented accommodation, imagination and a determination to share our discoveries of helpf...
...ase of its treasurer, possibly appointing an assistant who will prepare to take over the task. A handbook is available on the BYM website (new window) and advice can be sought from Quaker Finance & Property at Friends House. Area meeting treasurers are entitled to attend the Annual Conference of Treasurers (14.43)....
...l or interfaith chaplaincy team. There is a difference between the role of Quaker chaplain and that of Quakers seeking to offer oversight or support Friends within an institution. Quaker chaplains may also do this but their role primarily is to offer a formal space for people of all faiths and none to explore the spiritual in a trustworthy relationship. Apart from prison chaplains, Quaker chaplains may be appointed either by the area meeting or by...
...ticularly appealing to the enquiring mind. Friends should be ready to make Quaker views known as well as providing pastoral care. There may be opportunities for holding a meeting for worship as part of chaplaincy work; local elders should share in responsibility for such a meeting. Some places may have several Friends responsible for pastoral care associated with chaplaincy; local meetings should have an overall responsibility to support all these...
...Quaker Life offers information and advice to chaplains of all kinds and helps link them together....
...In the early days of the Quaker movement many Friends were imprisoned for their beliefs. Friends were imprisoned in the twentieth century as conscientious objectors to military service. Perhaps because of this there has been a continuing concern for prisoners and the conditions in prisons, exemplified in the work of Elizabeth Fry (see 23.98–23.100) , which is continued by others to the present day....
...A prison chaplain is a priest or minister of a recognised religious denomination appointed by the appropriate authorities to perform duties of a religious nature according to PSI (Prison Service Instructions) inside a specific institution (or institutions). Quaker prison chaplains are included in this definition....
...to visit and minister to those in prison who have registered themselves as Quakers; to assist the work of the prison chaplaincy; to be a Quaker presence in the prison, particularly in relation to staff; to be a channel between the prison service and the area meeting, keeping Friends aware of prison issues. Where it is possible for the Quaker prison chaplain to arrange an occasional or regular meeting for worship, these can be of great value. Volun...
...When prisoners are under restraint or punishment, in segregation or in the hospital wing, they will be in particular need of spiritual comfort and reassurance. The Quaker prison chaplain has a right and duty to visit a prisoner registered as a Quaker, whether in membership or not....
...A Friend is recommended for this service by the area meeting (4.10.s), which formally minutes the nomination and then informs the particular institution, as well as Quaker Life, for the nomination to be approved and the appointment made....
The newly nominated Quaker prison chaplain then needs to contact the managing chaplain in the particular institution for their appointment actually to happen. This process may take some weeks or months. Potential prison chaplains should be aware that there will be investigations into their criminal record and level of security risk. The Quaker prison chaplain must be able to accept the restrictions that working in a prison requires. There is no a...
...g notification from an area meeting of the name of a Friend appointed as a Quaker prison chaplain, General Meeting for Scotland is responsible for providing this name to the governors of all prison establishments in the area meeting area. These Friends then volunteer to serve on a prison chaplaincy team by directly contacting the prison chaplain. To exercise their pastoral responsibility, Quaker prison chaplains in Scotland have to operate in liai...
Quaker Life can offer a newly appointed Quaker prison chaplain the benefit of knowledge and experience. Resources are provided through the Britain Yearly Meeting website: www.quaker.org.uk/qfp. Training and a conference are held each year which provide information on aspects of penal affairs, but also offer those attending good opportunity to discuss particular problems and to gain the informed support of Friends working in other penal establishm...
...for ministering to the spiritual needs of prisoners who are registered as Quakers. Quaker prison chaplains are responsible for the pastoral and spiritual care of the Quaker prisoners in their establishment(s); they should, therefore, be experienced Friends and in good standing. Prison chaplains have their needs too, and it is very important that the area meeting should support the Friends doing this demanding work on their behalf. The Quaker pris...
...e prison where they wish to serve. They are supported by a charity known as the National Association of Official Prison Visitors (NAOPV). Some Quakers become prison chaplains after having been a visitor....
Chapter 14: Stewardship of our material resources
Friends should be aware of the financial consequences of Quaker concerns. Treasurers inform themselves of the needs of Britain Yearly Meeting and of local and area meetings and make sure that information is shared. We are all responsible for enabling the work to be carried out. The reports and accounts of Britain Yearly Meeting and area meetings record in detail at the end of each year the activities, the income from all sources and how money has...
...The area meeting, where our membership is held, seeks to carry out the concerns and witness of Quakers in that area, and also has other responsibilities for the area meeting and its constituent local meetings. It is laid upon us to help our own area and local meetings to fulfil these tasks through our regular financial support in accordance with our means....
...s foreseen and the money could be better put to use in the world to further Quaker concerns, including assisting meetings with fewer resources to maintain their Quaker life and witness. All Quaker bodies with reserves should have a written reserves policy....
...contributions to Britain Yearly Meeting, area meetings, local meetings and Quaker-related organisations. Annual appeals invite contributions, allowing us to express our preferences for the use of our gift. Treasurers of local meetings may consult overseers for advice on which members and attenders should receive contribution schedules. Some meetings have found it more convenient for the treasurer to appoint an assistant or collector to prepare sch...
...ssion requirements. The treasurer and trustees should keep themselves informed about changes to these requirements and should obtain professional advice about this when necessary. Meetings should not consider it profligate to employ a professional accountant to prepare their accounts. Openness in business is a Quaker tradition arising from our testimony to truth, and it follows that area meeting reports and accounts should be made available to any...
...regular intervals. For more detailed advice, the Advisory Committee on Property can be approached, and the handbook which they publish consulted, via Quaker Finance & Property Department (and see the BYM website – new window)....
...lating the building of meeting houses, area meetings should have regard to Quaker testimonies and the suitability of the building as a place of worship. Relevant criteria include simplicity of design, soundness of construction, minimising environmental impact, enabling easy access for people with disabilities, and avoiding extravagance. Loans or grants, or both, may be available in suitable cases to area meetings to meet part of the cost of buildi...
...ses it is important to ensure that any publicity given to meetings held on Quaker premises makes a clear distinction between those organised by a meeting, committee or other Quaker body as such, and those for which others are responsible, in order to avoid confusion in the public mind. Meetings and committees involved in letting Quaker premises should always bear in mind the need to minimise disturbance to neighbours, hurt to individual Friends, d...
...This may be an additional reason for retaining existing meeting houses in Quaker ownership, in case one day they may be required again, but meetings should not allow themselves to become overly burdened by their property. In England and Wales, trustees are responsible for the sale, transfer and other disposal of property. Buildings and land held in charitable trusts shall not be mortgaged, sold, leased or otherwise disposed of unless the trustees...
...Where a meeting has made special arrangements for Quaker burials and interments in burial grounds not in Friends’ ownership, it is advised to maintain close liaison with the relevant authority....
...oversight of Area Meetings’ compliance with their legal responsibilities. Quaker Life Central Committee has responsibility for the advice and guidance function of Quaker Stewardship Committee, including the support of Area Meeting trustees. Britain Yearly Meeting trustees have responsibility for liaising with the Charity Commission on matters of general concern to Quakers, and, working with General Meeting for Scotland, for liaison with the Offic...
The Annual Conference of Treasurers is held to assist and support Quaker treasurers in the service that they undertake. It also provides an opportunity for reviewing the financial results of Britain Yearly Meeting and for explaining its budgets for the current year. The conference should be informed of the existing and proposed work of Britain Yearly Meeting, the funds available and to be raised, and the methods of fund-raising proposed. The conf...
...ncome, are normally taken by the managing trustees of the meeting or other Quaker body to whom the property belongs, and Friends Trusts Limited then acts entirely on the instructions of such beneficial owner. If trustees wish to use a separate nominee to hold investments they should consult Friends Trusts Limited for the procedure to be followed. For the duties of Friends Trusts Limited in connection with the sale or disposal of meeting houses and...
Chapter 15: Trusteeship
...ay-to-day life. I have found myself living in the public sphere as a known Quaker, and have had to come to terms with the expectations that this lays on me. I have developed a passion for good governance – in Quaker terms, Gospel Order – and see this as something of which we, you and I in the Religious Society of Friends in Britain, are stewards as surely as we are stewards of the Earth… Stewardship involves prayer, and it involves thought, and it...
...st sense: ensuring that money and buildings are used wisely and well; that business decisions are taken in right ordering; that all within a meeting, both its members and its employees, are supported and helped to play a full role in the Society’s affairs; that the meeting’s children are cared for and nurtured; that eldership and oversight flourish. We are all called to participate in building a responsible and caring community. As with elders and...
...king at all times within the terms of its charitable object. Trustees of a Quaker meeting have a role in helping to ensure that their meeting is working as described in Quaker faith & practice. (See also 15.14.) Trustees must ensure that their charity complies with charity law and with the requirements of the regulator (the Charity Commission in England and Wales, the Office of the Scottish Charity Regulator in Scotland), that it does not breach a...
...of worship and they are full participants in the meetings for worship for business of the meeting that appointed them. Just as they care for the life of the meeting, the meeting should support and uphold them and their work. In its turn, the meeting must trust the discernment of the trustees, to whom much day-to-day decision-making may be entrusted. Good communication between trustees and the meeting is essential. It is the responsibility of the...
Trustees are not generally able to oversee all business decisions of an area meeting. They may delegate some decision-making to local meetings, and other bodies subordinate to area meetings, while retaining overall responsibility (see 15.05.e). The extent of delegation should be formally recorded and regularly reviewed. The record may be in the form of a memorandum of understanding between the two bodies (see 4.34). Area meetings should ensure t...
...h a variety of skills and experience. Trusteeship does involve taking care of buildings and overseeing finance, but it is far more than this: Friends’ experience of Quaker ways and general common sense are the two most valuable assets that they can bring to this role....
...s, treasurers and others acting on behalf of a meeting, committee or other Quaker body ought not to be held personally liable for any loss so long as they have acted reasonably, in good faith and on the best advice available to them. It is the responsibility of the meeting, committee or other Quaker body to exercise the necessary care, and in particular to set bounds to the latitude of decision allowed to its treasurer and others acting on its be...
...with the Charity Commission of area meetings and some general meetings and Quaker gatherings in England and Wales. Applications are submitted via the Recording Clerk’s Office, which can provide advice and will confirm the meeting’s status to the Charity Commission. Registration may prove a suitable opportunity for an area meeting to review its oversight of historic charitable trusts with which it is associated. The four area meetings in Scotland,...
...sections of Quaker faith & practice for the use of area meetings and other Quaker bodies, available from Quaker Life Central Committee. Changes to the governing document once adopted by an area meeting must be notified to the Charity Commission (whose permission is required before certain particularly important changes may be introduced). Area meetings that are considering modifying an approved governing document should consult the Recording Clerk...
...or Britain Yearly Meeting staff, see 8.05. Trustees should aim to live out Quaker testimonies and to meet the highest standards of integrity in their employment practice. From our testimonies springs commitment to fair treatment, and to valuing and developing each person. Trustees should bear these principles in mind in developing and maintaining employment policies and procedures which should be consistent across the area meeting. While trustees...
Chapter 16: Quaker marriage procedure
Marriage has a special status in Quaker practice. From the very beginning – for longer even than membership – Friends have regarded marriage as a state so momentous that it requires an explicit, solemn enactment in a meeting for worship. Friends understand marriage to be equally available to same-sex and opposite-sex couples. Friends recognise marriage to be something quite distinct from simple cohabitation, no matter how loving. It is first and...
...marriage remains the same as in the early days of the Society. The simple Quaker wedding where the couple, together with their friends, gather in worship is for Friends the most natural setting for the two concerned to make a commitment to each other in the presence of God. With their declaration they take each other freely and equally as lifelong partners, committing themselves to joining their lives together in loving companionship, asking God’...
...ourts and found to be lawful. The Marriage Act of 1753 explicitly exempted Quakers and Jews from the statutory regulation of all other marriages in England and Wales. This legal validity with separate status and registration for marriages under the auspices of the Society of Friends has been reaffirmed by successive Marriage Acts in England and Wales. Past Scottish law allowed marriage without a priest or minister, so Quaker marriage has always be...
.......
...Friends accord especial value to marriage according to our usage, as it uniquely expresses the Quaker understanding of what marriage is. But Friends have always recognised the validity of existing marriages solemnised by other churches or faith groups or by the civil authorities, and have never considered it appropriate to provide for those already married elsewhere to be joined in marriage also according to our usage....
...is one of the best ways in which such everlastingness is helped to happen. Quakers believe that same-sex marriage is important because we believe that we are all equal, and because we believe the quality of the love we offer to our partners is the same as everyone else’s. The true measure of an intimate relationship is its degree of selfless love, a love that isn’t proprietorial or exploitative, but tender, responsible, committed, equal; a love th...
...in the care of the meeting’. This is not merely a verbal reflection of the Quaker understanding of marriage as the Lord’s work: it denotes two distinct, concrete responsibilities. First, the meetings (area and local) where the marriage is solemnised must care for the preparations for marriage, as laid out in 16.26–16.32 & 16.37–16.40 below. The life circumstances of present-day Friends do not always allow marriage to take place at a meeting where...
...times, in consequence, there is a possibility of remarriage after divorce. Quakers insist that those joining in marriage must unconditionally intend their commitment to be lifelong. However, married couples can expect their commitment to be continually tested, and they must respond by continually reaffirming it. This will be easy sometimes, more often complicated, and sometimes very difficult indeed. The commitment of marriage must be founded on l...
No marriage following our Quaker procedures can take place which is not in conformity with the law (but see 16.66–16.67 for other ways of celebrating commitment). The procedure laid down in 16.23–16.36, 16.41 and 16.46–16.47 must also be completed before the marriage takes place. More detailed advice on matters throughout this chapter is provided in the Handbook for registering officers or may be obtained from the Recording Clerk. Copies of the f...
...y law. Our marriage procedures as described in this chapter may need to be varied for these couples to take account of legal requirements. The Recording Clerk must be consulted each time a conversion is requested. There has been a period when Friends held a Quaker marriage that could not be reported to the civil authorities as a marriage, but which was reported as a civil partnership. The yearly meeting recognises all Quaker marriages held since Y...
Quaker marriage is not an alternative form of marriage available to the general public, but is for members and those who, whilst not in formal membership, are in unity with its religious nature and witness. The Marriage Acts relating to England and Wales require this and our criteria apply equally in Scotland and elsewhere in the yearly meeting. Anyone contemplating marriage according to the usage of Friends should at an early stage apply to the...
...(16.27); give notice of intention as required by civil law to the appropriate registrar and obtain the schedule (16.33–16.36); provide a Quaker marriage certificate in good time (16.57)....
...take place (16.32, 16.41–16.45); ensure that the wording and format of the Quaker marriage certificate comply with our regulations (16.57); arrange for notice of the intended meeting for worship to be given in accordance with 16.47; arrange for the solemnisation of the marriage at the meeting for worship (16.49–16.56); immediately after the meeting for worship arrange for the appropriate signing of the schedule (16.61); report the completion of th...
...registering officer to ensure that any marriage held is in accordance with Quaker practice and civil procedures. Area meetings are advised to review their appointments regularly, normally on a triennial basis. On every fresh appointment of a registering officer the area meeting making the appointment shall report to the Recording Clerk without delay, by minute signed by the clerk, the name and address of the newly appointed registering officer. Th...
...he right holding of marriages according to the usage of Friends, there are Quaker forms that need to be completed and acted upon: Form A: Declaration of intention of marriage (16.26, 16.28) Form B/C: Application by someone not in membership (16.26, 16.27, 16.29) Form D: Registering officer’s certificate (England and Wales) (16.29) Form E: Application for public notice of intention of marriage (16.31) Form F: Request for appointment of meeting for...
...rly stage, preferably before they complete any marriage forms, so that the Quaker testimony on marriage (16.01–16.15) may be talked over, to ensure that the applicants understand the nature of Quaker worship, our testimony of simplicity and the avoidance of ostentation (for example, in dress and decoration), and are ready to make their declarations using the words required. The registering officer should ensure a meeting for clearness (16.37–16.39...
...the registering officer should work with the Recording Clerk to determine how best to comply with the legislation and our Quaker requirements....
...and, there is provision for the district registrar supplying, under certain safeguards, a marriage schedule in a period shorter than usual (see 16.33.b). Couples are reminded that time must be allowed for Quaker procedures as described in this chapter, including in particular the proper appointment of the meeting for worship. The Recording Clerk should be consulted as soon as possible....
...riage were ‘clear’ of any impediment to their marriage. In recent decades, Quakers have used meetings for clearness as a pastoral part of the preparation for marriage according to the usage of Friends. This is strongly recommended. A meeting for clearness can provide an opportunity for the couple and selected members of the meeting community to explore their intentions and hopes, the nature of the commitment that is being contemplated, and ways th...
...sure whether it is right for them to be joined in marriage or to ask for a Quaker ceremony. They may want to consider the implications more deeply with a group of Friends prior to formal application. This may or may not involve the registering officer; by the registering officer in the course of initial discussions about marriage procedures to help discern the rightness of the proposed marriage; by the area meeting, particularly where there are sp...
...ghtly held in accordance with our usage. Although the relationship between Quaker practice and the law is different in England and Wales and in Scotland, it is desirable that our practice should be consistent throughout our yearly meeting. Friends’ marriages may, subject to the conditions set out below, be solemnised on any day and at any time in a meeting house or other place to which the public has access. If, however, it is proposed to solemnis...
...the declaration may be used (16.53). Wedding rings play no formal part in Quaker marriages, but many couples like to give each other rings after they have made their declarations. Potentially disturbing photography or electronic recording is not suitable during the meeting for worship. At an appropriate stage during the meeting a Quaker certificate confirming the declarations is signed by the couple and two or more witnesses, and is then read alo...
...llness or absence from home or any other cause from issuing or signing the Quaker marriage forms (see 16.25), the registering officer (or failing this the clerk of the area meeting) shall be at liberty to appoint any suitable Friend to act in these respects. It must be emphasised that this should not become a normal manner of proceeding. If, in England and Wales, the registering officer should be prevented from being present at the solemnisation o...
...the registering officer or other suitable Friend. Others present at the marriage who have witnessed the declarations are encouraged to sign the certificate after the conclusion of the meeting. Templates of this certificate in English in scroll form may be obtained from the Quaker Centre Bookshop at Friends House. Specially created certificates are also acceptable; all certificates should be agreed with the registering officer well in advance of t...
...A civil marriage certificate cannot be issued until the marriage schedule has been returned and the marriage duly registered. Civil marriage certificates can be obtained for a fee from the relevant Registrar, or online. It is important to distinguish between the traditional Quaker certificate of marriage, which has no legal standing, and the official certificate of marriage, which is a certified copy of an entry in the appropriate registers....
...In such cases it is essential that it is made clear to the couple that this is not a marriage held in the manner of Friends. The wording of any declarations must reflect this. Any certificate used should reflect the particular nature of this meeting for worship (16.60). Advice on procedures may be obtained from the Recording Clerk. Local or area meetings may wish to record the holding of such a meeting for worship at a future business meeting....
Chapter 17: Quaker funerals and memorial meetings
Quakers do have something very special to offer the dying and the bereaved, namely that we are at home in silence. Not only are we thoroughly used to it and unembarrassed by it, but we know something about sharing it, encountering others in its depths and, above all, letting ourselves be used in it… People so often talk of someone ‘getting over’ a death. How could you ever fully get over a deep loss? Life has been changed profoundly and irrevocab...
Quaker funeral arrangements are the responsibility of the area meeting (4.10.p). It shall notify its members at regular intervals of the names of those Friends currently appointed to arrange funerals on its behalf. It is for each area meeting to determine, and to keep under review (4.10.p), how these Friends are best chosen. They may be the area meeting elders as a group, or a subcommittee of elders, or a funeral arrangements committee constitute...
...of a register of burials by the area meeting possessing the burial ground is a requirement of Section 1 of the Registration of Burials Act 1864. In respect of the interment or scattering of ashes it is not a legal requirement; but it accords with Quaker practice over the years by ensuring that a full record is kept of the use made of Friends’ burial grounds, and that no distinction is made with regard to inclusion in registers between those whose...
...ose who hold these responsibilities to take counsel together regularly (whether through meetings of elders or otherwise) on the right holding of Quaker funerals and memorial meetings within their area meeting....
...funeral directors; particular care should be taken to clarify points where Quaker expectations may differ from what is assumed to be normal practice; the need for firm and sensitive direction during the funeral; those present, particularly distressed mourners, will welcome clear guidance on how to proceed; consideration of the length of the meeting for worship; the presence of those not accustomed to our form of worship and the need to include the...
Chapter 18: Faithful lives
...man to the Lord and received his Truth several years before we were called Quakers… She was moved of the Lord to go to New England, taking her daughter with her, to desire the persecuting priests and magistrates to take away the laws for imprisoning, spoiling of goods, whipping, branding with hot irons and cutting off the ears of Friends and putting them to death; and instead of that they whipped her and her daughter very cruelly and put them out...
...evident that he lived in the wholesome deliberate air of the country. His Quaker garb was spotlessly neat. His face spoke of indwelling light and peace with all mankind. When words came they were few and weighty. It is told how he would drive fourteen miles to a Friends’ meeting to worship. On one such occasion he rose, and said, ‘God is love’, and then sat down again. It is believed no listener forgot that sermon. He and his family were known to...
.... Let no one think, because we have omitted them, that we could forget the Quaker seamen: Robert Fowler, Thomas Chalkley, Paul Cuffee the negro captain, and all their gallant band. There is no word from the masters of industry – the Darbys of Coalbrookdale, Richard Reynolds, Joseph Rowntree or George Cadbury; or from those pioneers of social protest – John Lilburne the Leveller, John Bellers, Peter Bedford or Alfred Salter of Bermondsey. Here are...
Chapter 19: Openings
...ristian standards. When I came towards nineteen years of age, I being upon business at a fair, one of my cousins, whose name was Bradford, being a professor and having another professor with him, came to me and asked me to drink part of a jug of beer with them, and I, being thirsty, went in with them, for I loved any that had a sense of good, or that did seek after the Lord. And when we had drunk a glass apiece, they began to drink healths and cal...
...irst woman to play a prominent part in the movement, suffering much in the Quaker cause, both in Britain and overseas. (A part of his testimony concerning her is to be found at 18.02.) Elsewhere, George Fox met others who would prove to be significant. Late in 1651 William Dewsbury (1621–1688) described his own spiritual state as follows: About the time when I was eight years of age, of my natural birth, the Word of the Lord came unto me. ‘I creat...
...Elizabeth Halhead was married to the much-travelled, much-imprisoned Friend Miles Halhead (1614?–pre 1681). Before she too became a Quaker she is reputed to have said, I would to God I had married a drunkard, I might have found him at the alehouse; but I cannot tell where to find my husband. Faithfulness to God’s call was not convenient, and the cost was often borne by families....
...st instrumental in bringing a reconciliation, and James Nayler resumed his Quaker service, ‘living in great self-denial and very jealous of himself’. In 1660, after his release, he set out on foot for the north, intending to go home to his wife and children. On the way, he was robbed and bound, and found towards evening in a field. He was taken to a Friend’s house near King’s Ripton, where he died. These were some of his last words: There is a spi...
...gton (1625?–1682), widow of Sir William Springett. Before she had heard of Quakers she had been uneasy about having her infant daughter ‘sprinkled’. In 1654 she married Isaac Penington, and they found peace in worship with Friends, though still ‘exercised against taking up the cross to the language, fashions, customs, titles, honour, and esteem in the world’. We know of her feelings from her Experiences, which she compiled between 1660 and 1680: M...
...nderings and sore travails, I met with some writings of this people called Quakers, which I cast a slight eye upon and disdained, as falling very short of that wisdom, light, life and power, which I had been longing for and searching after… After a long time, I was invited to hear one of them (as I had been often, they in tender love pitying me and feeling my want of that which they possessed)… When I came, I felt the presence and power of the Mos...
...nds of the Ellwood family and Thomas Ellwood (1639–1713) first experienced Quaker worship at their home. He here describes his second meeting for worship: I had a desire to go to another meeting of the Quakers, and bid my father’s man inquire if there was any in the country thereabouts. He thereupon told me he had heard at Isaac Penington’s that there was to be a meeting at High Wycombe on Thursday next. Thither therefore I went, though it was sev...
...way of congee to them, they were amazed, and looked first one upon another, then upon me, and then one upon another again for a while, without a word speaking. At length, the surgeon … clapping his hand in a familiar way upon my shoulder and smiling on me said, ‘What, Tom, a Quaker!’ To which I readily, and cheerfully answered, ‘Yes, a Quaker.’ And as the words passed out of my mouth I felt joy spring in my heart, for I rejoiced that I had not be...
The Massachusetts legislature had enacted that every Quaker within its jurisdiction should be banished on pain of death. In June 1659 William Robinson, Mary Dyer and Marmaduke Stevenson came into the colony ‘Boston’s bloody laws to try’. They were banished but returned and were condemned to death. The two men were hanged. Mary Dyer was reprieved and again banished but she returned once more in May 1660. This time there was no reprieve: Then Mary...
Robert Barclay (1648–1690), who wrote the first systematic exposition of Quaker theology, shows how knowledge comes from worship: Not by strength of arguments or by a particular disquisition of each doctrine, and convincement of my understanding thereby, came [I] to receive and bear witness of the Truth, but by being secretly reached by [the] Life. For, when I came into the silent assemblies of God’s people, I felt a secret power among them, whic...
From this experience of worship comes the Quaker understanding of the church as being formed and led by the spirit. George Fox wrote: We need no mass for to teach us, and we need not your common prayer, for the Spirit that gave forth the scriptures teacheth us how to pray, sing, fast, and to give thanks… The true faith changeth not, which is the gift of God, and a mystery held in a pure conscience… Our faith, our church, our unity in the Spirit,...
Thomas Ellwood committed himself to being a Quaker when he declined to return ‘the vain salutations of the world’. He maintained the testimony against hat honour, and the testimony to plain language: The sight of my hat upon my head made [my father] presently forget that I was that son of his, whom he had so lately lamented as lost; and his passion of grief turning into anger, he could not contain himself; but running upon me, with both his hands...
...g anecdote depends on oral tradition, but it has played so large a part in Quaker thinking that it is included here: When William Penn was convinced of the principles of Friends, and became a frequent attendant at their meetings, he did not immediately relinquish his gay apparel; it is even said that he wore a sword, as was then customary among men of rank and fashion. Being one day in company with George Fox, he asked his advice concerning it, sa...
The type of business dealt with by such meetings had already been established. George Fox described the general meeting at Skipton in April 1660, attended by Friends ‘out of most parts of the nation’: And justices and captains had come to break up this meeting, but when they saw Friends’ books and accounts of collections concerning the poor, how that we did take care one county to help another, and to provide for our poor that none of them should...
...sheriffs of London, signed by thirty Friends concerned for the seven-score Quakers then imprisoned in Newgate: And if no other way can be found for their relief, if they may not have the liberty to follow their occasions for some weeks, or until such time as you shall call for them, which we desire on their behalfs, and are here already to give our words, that they shall become prisoners again as you shall appoint them: And if no other way can be...
...oncord and a good decorum in this meeting, ’tis earnestly desired that all business that comes before it be managed with gravity and moderation, in much love and Amity, without reflections or retorting, which is but reasonable as well as comely, since we have no other obligation upon each other but love, which is the very bond of our society: and therein to serve the Truth and one another; having an eye single to it, ready to sacrifice every priva...
...ate guidance of God: Friends are not to meet as people upon town or parish business but are to wait upon the Lord. Thus the named officer of the meeting was not to preside but to record, to be a clerk. William Penn wrote in 1694: In these solemn assemblies for the church’s service, there is no one presides among them after the manner of the assemblies of other people; Christ only being their president, as he is pleased to appear in life and wisdom...
...ued, but there was also a new generation of Friends, children of the early Quakers. William Penn addressed them: And now, as for you, that are the children of God’s people, a great concern is upon my spirit for your good: and often are my knees bowed to the God of your fathers for you, that you may come to be partakers of the same divine life and power, that has been the glory of this day; that a generation you may be to God, an holy nation, and a...
...her finger at me uttering these words with much power, viz: ‘A traditional Quaker; thou comest to meeting as thou went from it, and goes from it as thou came to it but art no better for thy coming; what wilt thou do in the end?’ This was so pat to my then condition that like Saul I was smitten to the ground as it might be said, but turning my thoughts inwards, in secret I cried, ‘Lord, what shall I do to help it?’ And a voice as it were spoke in m...
Chapter 20: Living faithfully today
...In The brewing of soma, of which the following are the final stanzas, the Quaker poet asks forgiveness for the Christian tendency to fall back on artificial stimulants to spiritual experience, which he likens to the drug-induced ecstasies of primitive religion in ‘the childhood of the world’ and contrasts with the true inspiration which we may experience in silent waiting upon God. Dear Lord and Father of mankind Forgive our foolish ways! Recloth...
...ion, at worst a superstition. It was George Gorman, in The amazing fact of Quaker worship, who helped me to see that I do in fact pray. When I go up to kiss my sleeping children and linger with them, in quietness and love, that is prayer. There is a wordless unity of God, myself, my children, a sense of gratitude and reverence, awareness of my need for strength, shame for my failings, a promise to try again. Exercise is good for us; prayer is the...
For a Quaker, religion is not an external activity, concerning a special ‘holy’ part of the self. It is an openness to the world in the here and now with the whole of the self. If this is not simply a pious commonplace, it must take into account the whole of our humanity: our attitudes to other human beings in our most intimate as well as social and political relationships. It must also take account of our life in the world around us, the way we...
...ed, ‘We’se all be ruined: what is thee ganging stark mad to follow t’silly Quakers?’ Here I struggled and cried, and begged of my Guide to stay and take my pace: and presently my wife was convinced. ‘Well,’ says she, ‘now follow thy Guide, let come what will. The Lord hath done abundance for us: we will trust in Him.’ Nay, now, I thought, I’ll to my Guide again, now go on, I’ll follow Thee truly; so I got to the end of this lane cheerfully… My Gui...
The heart of Quaker ethics is summed up in the word ‘simplicity’. Simplicity is forgetfulness of self and remembrance of our humble status as waiting servants of God. Outwardly, simplicity is shunning superfluities of dress, speech, behaviour, and possessions, which tend to obscure our vision of reality. Inwardly, simplicity is spiritual detachment from the things of this world as part of the effort to fulfil the first commandment: to love God wi...
...ould really depend upon an answering imperative within us, not merely upon a rational calculation of the factors involved. The concern-orientated life is ordered and organised from within. And we learn to say No as well as Yes by attending to the guidance of inner responsibility. Quaker simplicity needs to be expressed not merely in dress and architecture and height of tombstones but also in the structure of a relatively simplified and co-ordinate...
...Are you honest and truthful in word and deed? Do you maintain strict integrity in your business transactions and in your relations with individuals and organisations? Are you personally scrupulous and responsible in the use of money entrusted to you, and are you careful not to defraud the public revenue? Queries, 1964...
Integrity is one of the virtues for which Quakers in the past have been praised. It is a quality worth having, but it is doubtful if it can be reached by self-conscious effort or by adherence to a principle… Integrity is a condition in which a person’s response to a total situation can be trusted: the opposite of a condition in which he would be moved by opportunist or self-seeking impulses breaking up his unity as a whole being. This condition o...
...e writings of John and James: ‘Let your yes mean yes and your no mean no’, Quakers perceived that with a conscience illuminated by the Light, life became an integrated whole with honesty as its basis. From time to time … adherence to factual truth can give rise to profound dilemmas for Quaker Peace & Service workers if they are in possession of information which could be used to endanger people’s lives or give rise to the abuse of fundamental huma...
...In Scotland there is a long tradition of affirmation, so there has not been the same need for a distinctive Quaker witness as in England and Wales. The information and advice given in 20.51 is equally valid in Scotland. The Oaths Act 1978 applies in Scotland as well as in England and Wales. 1994...
...may seem out of date, it is well to remind ourselves that the principles underlying the advice have not changed. Since we believe that all people are the children of God, we cannot take advantage of others by any form of dishonesty, whether in buying or selling goods, in business or privately, or as employees by failing to give an honest return in labour for the pay we receive. When we have received goods or services, we shall be punctual in makin...
We believe that, as Quakers, we should put our whole lives under the guidance of the Spirit. This should determine our choices as individuals and as a Society between saving and spending and the way in which savings are invested. We are led to choose investments that benefit the community at large and not just ourselves and our families or small groups; to be strictly honest and truthful; and to refuse to deal in products or services which are hu...
...mes seem to be in conflict, but in fact they are inseparable. If we are to know the truth, we must be able to see with unclouded eyes, and then we will love what is real and not what is duty or fancy. Once when I was in the middle of a difficult exercise of Quaker decision-making, I wailed to an older and wiser Friend, ‘How can I speak the truth in love when I feel no love?’ Her reply was, ‘Unless you speak the truth there never will be love’. Ali...
Chapter 21: Personal journey
...derelict room on the top floor of a college building away from the constant attention of our new friends. Our meeting was charged with emotion; we cried, we laughed, we ministered, we healed. Every person (Quaker or not) ministered and together we re-forged our shattered emotions. That meeting was momentous in my spiritual development, and always reassuring when I am low. Roger Davies, 1994...
...tunity to step back and look at our lives from a different perspective. As Quakers we are often preoccupied with global issues and as young people we are only too often preoccupied with the pressures of work. We had the space to stop, to listen and to think about ourselves… Through our discussions we recognised our anxieties and fears. We realised that we are individuals and that we are alone but, as part of a loving community, to be alone does no...
...m talented and clever and malicious; I will escape, for I am clearly not a Quaker, and find out what it is I am. I am no-one’s daughter and no-one’s granddaughter’, I said defiantly, ‘I am myself.’ And I marched down Shaftesbury Avenue waving my banner with only a casual glance at Westminster Meeting House. What I am telling is a classic story but we must admit that every cliché contains profound truth and a story is classic because so many people...
...o and are to outward appearance actively engaged on the meeting’s life and business, while, within, we feel the agonies of isolation and the longing for light to lighten our darkness. I can think with thankfulness of Friends who have brought light to my darkness – perhaps a single sentence, a friendly letter, a walk on the downs: their help was perhaps given unconsciously, but it was because they were sensitive to God’s leadings that they were abl...
...has not only delighted but challenged us; and the first performance by the Quaker Festival Orchestra and Chorus of The gates of Greenham in the Royal Festival Hall in 1985 produced the largest British Quaker gathering – musical or otherwise – this century. Acceptance of music has gone through a number of stages: firstly it became acceptable for Friends to practise it in their daily lives; secondly they felt able to practise it together; and thirdl...
...feel that the creation of poetry is not unlike the upsurging of words in a Quaker meeting. First, heart and mind must be prepared – and the emotional and mental preparation for art is something which few non-artists realise. Then there is the waiting, perhaps for months, because poetry cannot be forced: it is an act of imagination, not of will … and then at last comes the moment of certainty, accompanied usually by some physical action, and the wo...
Walter Martin (1929–1989) retired from his post as General Secretary of Quaker Peace & Service in 1982 after contracting motor neurone disease. In 1988 he wrote: Over the last few years I have become very much aware of the supremacy of the spirit over the body in principle, but although I have failed to achieve this idea in practice my real self, namely the spiritual, has been considerably enhanced… Morale and spirits remain high because God has...
John Woolman (1720–1772) of Mount Holly, New Jersey, restricted his business interests for reasons of conscience; he travelled widely in the ministry especially to urge Friends to give up the ownership of slaves. His journal (see especially 2.57, 13.25, 20.46 & 27.02) has become a religious classic. In a time of sickness with the pleurisy, a little upward of two years and a half ago, I was brought so near the gates of death that I forgot my name....
...Catholic, Hindu, Buddhist, Jew, Atheist or whatever you are.’ (Even better Quakers.) In addition to its many religious forms, Healing also includes many arts and sciences. There is the art of listening, the art of smiling, the art of empathy, of knowing just what people need, and not rushing in to offer help that is not suitable. Then there is the healing that comes through prayer in its various forms, through the laying on of hands, through music...
Chapter 22: Close relationships
...our meeting, openness to one another can open us to the Holy Spirit and enable us to acknowledge that of God in our own hearts and in those of our friends. 1994...
...variety, subtlety and uncertainty. Getting on with those I love is often a business demanding patience, discretion, tact and understanding. It gets complicated sometimes. It also gets strained, occasionally to the breaking point. But without expression it is barren. I show my love in the things I do, and I also show it by words of endearment. These things are all part and parcel of one another. This is what worship should be like. This is the idio...
...herwise have been there. A distorted Christianity must bear some of the blame for the sexual disorders of society. Towards a Quaker view of sex, 1963...
...that it is homosexual. The same criteria seem to us to apply whether a relationship is heterosexual or homosexual. Towards a Quaker view of sex, 1963...
...Where there is genuine tenderness, an openness to responsibility, and the seed of commitment, God is surely not shut out. Can we not say that God can enter any relationship in which there is a measure of selfless love? – and is not every generalisation we make qualified by this? Towards a Quaker view of sex, 1963...
...d strengthened by their dependence upon God and upon one another; the efficient running of the home, the simple hospitality, the happy atmosphere, are all outward signs of this three-fold inner relationship. Home-making is a Quaker service in its own right. It should be recognised as such and a proper balance preserved, so that other activities – even the claims of Quaker service in other fields – should not be allowed to hinder its growth. 1959...
In 1989 Rachel Rowlands wrote of her experience of living in the Quaker Community at Bamford, Derbyshire: This idea of people having sufficient separate space – the families with their self-contained units, single people in individual bedsits and a flat – stems from early discussions when we recognised that many communities founder through lack of breathing space and privacy. There is still much scope for ‘being communal’: twice-daily meeting for...
...e state. Those who choose to marry make a conscious choice that this is the right framework for their commitment. Much of what earlier generations of Friends have thought and written about ‘marriage and the Quaker home’ can be applied more widely. The wisdom and experience of earlier Friends are valued even when their language and concepts are perceived as exclusive by today’s standards. 1994...
...Friends… During our whirlwind courtship (sedately conducted at subsequent Quaker gatherings) I caught glimpses of a new understanding of what family might mean in an era when war clouds were shadowing the world. Not yet twenty-one I was overwhelmed by Kenneth’s idea that through our marriage we were to found a colony of heaven. In that summer before our marriage, I had the awed feeling that I had somehow to reconstruct myself to be a person worth...
...time we read the landmark publication of British Friends called Towards a Quaker view of sex… I think there is great validity in the insight of that pamphlet that what makes a relationship sinful is exploitation, not whether it is legal. We all know that a great deal of exploitation goes on in legal marriages. What makes any relationship, any action, right is caring – caring for the other person, for things, for the earth, and for oneself. George...
...st enrich each other’s lives, not rob them. But this is unreal… If we mean business about marriage, we shall throw a good deal overboard in painful but decisive abandon; we shall bring along with us whatever is shareable, and a few things that are not; and we shall discover new things that we never did alone, but which we can start together and use as the basis for ‘mutual society, help and comfort, in prosperity and adversity’… Then the Christian...
...n life, when we were both approaching the age of sixty, the fact that in a Quaker marriage, partners marry each other appealed immensely to us and we so wished that this could have been our experience. Would it be possible to re-take our vows within a meeting for worship, we wondered? The elders of our meeting were approached and they could see no reason why, as part of the spoken ministry, we should not rise when we felt the time was right and ma...
...tes a sense of exclusion and deprivation, and destroys the confidence, respect and affection promised in marriage. Towards a Quaker view of sex, 1964...
...te about the joys, traumas, challenges, insights or revelations of being a Quaker parent’ said the letter in The Friend. Well, I’ve seen all those in the last sixteen years. Joy was there on becoming an adoptive parent, trauma on discovering our daughter’s severe medical condition. The challenge came when adopting again and the revelations when knowing that sometimes we just could not cope. Learning how to be an effective parent goes on and on, a...
...ing them with fears about the future. Perhaps more importantly, is there a Quakerly way of coping with the strong feelings of anger and guilt that can be aroused by family relationships, particularly when they are going wrong? Just being able to admit to having angry feelings can be strengthening. Is there a Quakerly way of discussing difficult issues within the family and of reaching decisions, perhaps in a ‘family meeting’ set in the context of...
...ame time to accommodate rival claims and impulses. It is at this time that Quaker children often experience particular difficulties in adjusting to a world beyond their own home where values, standards and expectations are different from those they have grown up with. Do we try to understand the difficulties, stresses and failures of our growing children and make them fully aware that, come what may, they are still loved? This does not mean that w...
...full power of their ‘parenting’ and shaping me as an individual. There the Quaker philosophies planted themselves firmly into my personality as guiding lights. I was led into Quaker activities such as workcamps and the Leaveners. These became a vital part of my parenting as I began to feel part of an extended family, with a coherence, loving acceptance and creativity that met many of my still undefined but strongly felt needs… I recognise that my...
...e, politeness will prevent too much overt friction; the boy or girl from a Quaker family in an area where the majority of people have more conservative attitudes may be made to feel very isolated. Not many people will be challenged to a fight at the office, but many Quaker teenagers have to defend daily a peace testimony which they may not yet have worked through for themselves. It is here that support from older Friends not in the immediate famil...
...from those close to them outside the gay community, from friends and relations, families including sisters and brothers and, in the case of Quakers, from Friends and meetings. Arthur Hardy, 1989...
...the liberation that divorce brings. We encounter these experiences in the Quaker community of our local meeting just as much as in our families and neighbourhood. There are many single-parent families and reconstituted families with step-children, where all those who are involved have been touched and deeply affected by the events that led up to the crisis and what followed. As a result, there are many people who are in great need of imaginative...
...like robbing a bank, are easier to avoid, yet are open to forgiveness… The Quaker view is that this forgiveness is part of God’s intention, and that the business of the Church is not to judge but to inspire and sustain: not to say to a quarrelling couple, ‘We shall not bless you if you drift apart’, but ‘We will try to help you now in your quarrel. And if you fail we will still try to help you to find God’s will for you then.’ It is thus that the...
...n the best sense, ever present, because immortal. William Penn, 1693 See also 21.49–21.58 for extracts on facing death & chapter 17 Quaker funerals and memorial meetings...
Chapter 23: Social responsibility
...‘Politics’ cannot be relegated to some outer place, but must be recognised as one side of life, which is as much the concern of religious people and of a religious body as any other part of life. Nay, more than this, the ordering of the life of man in a community, so that he may have the chance of a full development, is and always has been one of the main concerns of Quakerism. Lucy F Morland, 1919...
...tense human sympathy were the most powerful influences in drawing him from business into public life; and his natural nervousness was thus overcome by his sympathetic nature taking up the cause of the poor and the wronged. Of his public speeches it might be said, he believed and therefore he spoke. His aim was not popularity or party triumph, but the hope of advancing the cause of Truth and Right so far as he saw it… Although at one time there wer...
...in and out of jail, in and out of court, counting house and farmstead, our Quaker forebears challenged the conventions of the day – in politics, in commerce, in the law, in the established church, in social etiquette, in education, in attitudes to war, poverty and crime. In face of the sterile institutions of their day they found living answers about the ways in which men and women might go about their business of living together. Roger Wilson, 19...
The word ‘testimony’ is used by Quakers to describe a witness to the living truth within the human heart as it is acted out in everyday life. It is not a form of words, but a mode of life based on the realisation that there is that of God in everybody, that all human beings are equal, that all life is interconnected. It is affirmative but may lead to action that runs counter to certain practices currently accepted in society at large. Hence a pro...
Seeking to live at all times in a divine order of life, Quakers have always counted social service part of Christianity. In fidelity to the genius of their inward experience, they have set themselves the task of developing their own spiritual sensitiveness to the light of truth; and have then resolutely confronted the unawakened conscience of the world with the demands of the new light, and have borne witness to it with undaunted patience. This h...
...ll the treasures we possess into the channel of universal love becomes the business of our lives… Oppression in the extreme appears terrible: but oppression in more refined appearances remains to be oppression; and where the smallest degree of it is cherished it grows stronger and more extensive. To labour for a perfect redemption from this spirit of oppression is the great business of the whole family of Christ Jesus in this world. John Woolman,...
...pplied to industrial relations achieves great things. Our rejection of the methods of outward domination, and of the appeal to force, applies not only to international affairs, but to the whole problem of industrial control. Not through antagonism but through co-operation and goodwill can the best be obtained for each and all. Mutual service should be the principle upon which life is organised. Service, not private gain, should be the motive of al...
...5) was a cocoa manufacturer who studied the problems of poverty and of drink. He was in advance of his times in recognising the dangers inherent in sentimentally motivated charity. He devoted much of his own wealth to establishing three trusts to carry forward his concern for Quaker witness and for research and political action to make possible necessary changes in society. Charity as ordinarily practised, the charity of endowment, the charity of...
...ain to the Social & Economic Affairs Committee (one of the predecessors of Quaker Social Responsibility & Education) who organised a meeting of about twenty concerned people at Toynbee Hall… During the meeting the decision to form the group simply made itself. I was then asked whether the Society of Friends would sponsor it. As I stood up to reply I was in a deep dilemma. I could not escape the awe-inspiring feeling that history was being made; it...
A public statement by the Religious Society of Friends (Quakers) in Britain agreed in session at London Yearly Meeting 22–25 May 1987: Quakers in Britain have felt called to issue this statement in order to address a matter of urgent national priority to promote debate and to stimulate action. We are angered by actions which have knowingly led to the polarisation of our country – into the affluent, who epitomise success according to the values of...
Quakers gradually led the way in the great reform which has now been largely achieved. A legal judgment of 1772 declared that if slaves arrived in England they became free. These pioneers against slavery were heretics, outside the normal confines of our great religious institutions, but what a debt we and the churches owe to these heretics who, nevertheless, liberated the spiritual wind which sent them forward to explore territories beyond the li...
...other’s self-respect. Because of their commitment to social concerns, some Quakers may find it inconceivable that they may lack understanding of issues involving racism. Jesus stressed the unique nature and worth of each individual. It is unreasonable to expect assimilation or to ignore difference, claiming to treat everyone the same. This denies the value of variety, which presents not a problem, but a creative challenge to live adventurously. Pe...
...g and following the ways in which God leads us. We honour the lives of our Quaker foremothers as patterns which help us recognise our own leadings. Their commitment, dedication, and courage remain as worthy standards. May our lives be used as theirs were to give leadership to women everywhere to be vehicles of the love of God. We share a deep love for all creation, and cry with the pain of its desecration. We must realise we are part of the natura...
...hy, which women have brought into the Light by naming it – patriarchy… Our Quaker tradition enables us to recognise that our choice of language, and our reaction to the choice that others make, reveals values which may otherwise stay hidden. Having in mind that much Christian teaching and language has been used to subordinate women to men, bear witness to our experience that we are all one in the Spirit and value the special characteristics of eac...
...this is a myth. The danger of such myths is that we exclude many potential Quakers who feel they cannot/do not live up to the image or who feel that such a group is not one with which they wish to be associated. Sadly, many of us within the Society who do not fit in feel marginalised and second-class. Another effect is that many problems faced by a large proportion of people are seen as separate: people who are poor, facing oppression, living in p...
..., where to obtain health services, what to condone, what to protest about, business decisions, personal decisions, political decisions – all these have an effect. Our first and greatest responsibility is to make those decisions in the knowledge of their effect on others. Nationally we have to face up to the fact that deprived areas are distinguished as much by personal as by collective poverty, and that the only way to tackle personal poverty is t...
...special purpose machinery to the brush industry. We deliberately keep our business small and more or less manageable. We are not interested in the financial dealings, stocks and shares, investments and take-overs which the press seems to regard as the essence of business. I see the basis of industry as being a global network of barter, a mutual dependency, a contract of trust for the supply of the necessities and luxuries of life. The opportuniti...
In the aftermath of the Second World War, Quakers began experimenting with democratic forms of economic enterprise. The best-known case is probably Scott Bader, a synthetic resin and polymer manufacturing company in Wollaston, Northamptonshire. The original company was founded in 1920 and organised along orthodox lines of corporate authority by Ernest Bader, who joined the Society of Friends in 1943. During the 1940s he and his family decided to...
...was able to see to the heart of a problem. Since he was in a small way of business which barely brought in sufficient money, he had a hard time which persisted until his retirement, when he sought so to arrange his life, that others could speak to him at leisure and without hurry. It was then that he ministered to some families of Friends by going to their homes and cutting their hair. It was pleasant to see him starting on the littlest ones and...
...test, yet nowhere is there a nobler and more fruitful witness to be borne. Business in its essence is no mere selfish struggle for the necessities and luxuries of life, but ‘a vast and complex movement of social service’. However some may abuse its methods for private ends, its true function is not to rob the community but to serve it. But, in the fierce competition which is so marked a feature of the present day, it has become very difficult, som...
...in practice is a struggle laid upon each generation. As new knowledge, new methods, new technologies arise, so is the condition for the operation of conscience altered and advanced. To list the attributes of Christian quality would be to repeat much of the Sermon on the Mount. They can be summed up as personal integrity combined with compassion. Such quality can shine out in the work situation as in the social and religious life… It is characteris...
...need to approach the situation positively as an opportunity to promote new business and industrial ventures, to back initiatives from workers and trade unions, exploring alternative uses of the intricate technology of armaments to find ways of promoting service jobs related to inner-city renewal, or to help with unmet social needs. The solution of our energy problems may also serve to provide new opportunities for employment. We must look for revo...
...ious education needs to respect, affirm and value children’s insights. The Quaker understanding of Christianity includes: The experience that it is possible to have both a strong faith commitment and an open mind, to take other positions seriously without trivialising them, and to value the people who differ from ourselves. The belief that the same God known through Christianity is also present in other faiths. The study of other faith positions i...
The Quaker emphasis in education probably lies in non-violence, in participation, and in caring. Not only to run the school without violence, but to produce young people who will feel a concern to reduce the level of violence in the world. Not to impose the aims of the school on the pupils, but to lead them to their own acceptance of these aims, to a share (however small) in its running, and a pleasure in its successes. To find that of God in eve...
...rner’s needs is difficult. Yet when we can do this, we are given the strength to respond lovingly to others, recognising that of God in everyone, which for Quakers, is what meeting the needs of the individual is all about. Sarah Worster, 1988...
...l upright individual which under your guidance he may one day become’. Our Quaker witness demands of us that we ‘respect children very much more than they respect themselves’. When we find ourselves teaching – as we all do in our relationships within meeting – can we draw upon that respect for one another and faith in one another’s potential that will enable the other to feel taller and more capable? At Rufus Jones’s memorial meeting one of his st...
We have … in our Quaker history a lesson for our own lives of the meaning of Christian citizenship. You can see there a two-fold strand constantly interwoven: one, respect for the state as representing authority in the community: and the other, desire to serve the community through the state and in other ways, but along with that, the desire above all to serve the Kingdom of God: this means that we must be willing, when loyalty to the Kingdom of...
...God and humanity is at the same time the highest loyalty that we can render to our nation....
...the attempt to maintain peace by force, and on the other it is training in methods that are contrary to the highest moral standards recognised by man… The training of men to kill each other is a violation of the sacredness of personality for it is a crime against that of God in every man. It requires an inhumanity and a blind obedience that is a negation of responsible service to our fellow men. It demands much that in private life is recognised a...
...ho are damaged, reduce resentment and bitterness, and enable all those involved to move towards fuller integration. Six Quakers, 1979...
...possible. The demand for justice, the desire for revenge, may prevent it. Quakers in particular seem to have a horror of revenge as a motive. We need to remember that, in the interests of social harmony, law-abiding citizens have voluntarily surrendered their rights of retaliation to the state. It may be true that when the state takes revenge, nothing constructive has been achieved. But it is also true that if not even this is done, the hurt rema...
Chapter 24: Our peace testimony
...ed and became organised. Henceforth there was greater emphasis on specific Quaker testimonies which distinguished Friends from the rest of the community. The peace testimony gradually became institutionalised, reflecting the preoccupations of succeeding generations and their perceptions of world affairs. It found expression in more formal and reasoned statements as well as in the vivid personal witness of Friends. The formal statements reflected d...
...ctions of the politician or the soldier who opts for a military solution, but we still respect and cherish the person. What we call for in this statement is a commitment to make the building of peace a priority and to make opposition to war absolute. What we advocate is not uniquely Quaker but human and, we believe, the will of God. Our stand does not belong to Friends alone – it is yours by birthright. We challenge all New Zealanders to stand up...
...but a way of living. It is the cumulative lived witness of generations of Quakers… The peace testimony is not about being nice to people and living so that everyone likes us. It will remain a stumbling block and will itself cause conflict and disagreement. The peace testimony is a tough demand that we should not automatically accept the categories, definitions and priorities of the world. We look to the Spirit, rather than to prescriptive hypothe...
...e one draws the line. In the total wars of the first half of this century, Quakers accepted non-combatant service with the armed forces, served in an independent but uniformed Friends Ambulance Unit, relieved the sufferings of civilian war victims, did alternative civilian service of ‘national importance’ at home, went to prison for refusing any service which might assist the war effort, even fire-watching. Some refused to pay taxes. There are no...
...ious objector during World War II and about the ideas of CO in relation to Quaker beliefs. It really was an epoch-making shock to me to know such a thing as CO existing in this world. I had never heard nor dreamed anything like that even though I had been brought up in a devout Christian family. This person had lived ‘love your enemy’ in the US at the same time that I had been caught up with the mad notions of nationalism and of winning the ‘Holy...
...ica by levying taxes towards its wars. This proved to be a problem for the Quaker members of the Pennsylvania Assembly as well as for individual Friends. Some Friends in both England and America paid such taxes but John Woolman became uneasy, so he wrote in his journal: Yet there was in the deeps of my mind a scruple which I never could get over… I all along believed that there were some upright-hearted men who paid such taxes, but could not see t...
...rious consideration to our point of view and might eventually influence a change in the law, though they always say that is not their business. Joan Hewitt, 1992 See also 29.10...
...as crucified; Gandhi was assassinated. Yet they did not fail. Nor did they leave behind them the hatred, devastation and bitterness that war, successful or unsuccessful, does leave. What can be claimed, moreover, is that this method of opposing evil is one of which no person, no group, no nation need be ashamed, as we may and should be ashamed of the inhumanities of war that are perpetrated in our name and with our support. Kathleen Lonsdale, 1953...
...the police, the soldiers, men who might be gardeners standing by the tomb; I come to meet the Christ in them. A member of the Quaker Women’s Group, 1986...
...which cannot be broken down by the method of Woolman and St Francis – the method of self-identification with the need of the poorest, even in distant lands, by means of hard manual work done at his side for his benefit. It remains to apply this method, and this idealism, to the international situation in Europe today… The influence of such work will no doubt be entirely negligible as regards the international situation, as the influence of Woolma...
...l (later Department) of Peace Studies, established in 1973 largely through Quaker initiative, in the University of Bradford. I have often been asked how we handle the fact that peacemaking involves having a relationship, often a close relationship, with people who are committed to violent solutions to their problems. Do we tell them we disapprove of what they are doing or urge them to repent and desist? And if we don’t, how do we square this with...
...ternational dispute, as both are usually victims of past mistakes. Because Quakers believe that there is that of God in all people to which others may respond, they not only hope for the best but they expect the best, believing that bad situations are likely to get better with the input of a little honest goodwill. And because they consider that force nearly always creates more problems than it solves, Quakers feel impelled to do what is possible...
Sue Williams and her husband, Steve, were Quaker Peace & Service Representatives in Belfast, where they worked for reconciliation in a divided community. Establishing pacifist credentials has taken us collectively a long time, and entailed quite some suffering. How can a group without hierarchy or creed demonstrate that it will not participate in war and ‘fighting with outward weapons’? Only when individuals, one after another, across time and sp...
...osition to all forms of violence imposes on them the responsibility to seek alternative responses to conflict and injustice. Mediation is one method which can be offered or suggested. Sue Bowers, 1991...
During the American War of Independence, the Quaker whaling community on the island of Nantucket suffered heavily from both sides for their neutrality. William Rotch, one of their leaders, had in a disused warehouse a consignment of bayonets which had been taken from muskets which he had accepted twelve years earlier in quittance of a debt, and sold as fowling pieces. In 1776 the bayonets were demanded from him by the Americans. The time was now...
...ed activity. But even if it were successful, that would not make it right. Quaker approaches to disarmament have largely avoided the temptation to appeal to fear. It is important that we continue to resist that temptation. To place the emphasis instead on hope, and the positive achievements we associate with disarmament, does not mean embracing a shallow optimism. It means relating our hopes for disarmament, our hopefulness, to the Christian under...
...dividuals and other communities as we would have others act towards us. As Quakers we seek to be sensitive to that of God in others and in ourselves, whose needs have the same validity as our own. Hence the right sharing of the world’s resources is central to our thinking… [We envision] a non-threatening Europe, committed to the non-violent resolution of conflict. As Quakers we are committed to peace, but we cannot eliminate conflict. It can be mi...
...an essential prerequisite to international reforms which might serve the interests of the most vulnerable nations and people. Quaker Peace & Service, 1988...
Mothers for Peace was the brainchild of two 85-year-old Quakers, Lucy Behenna and Marion Mansergh. Taking to heart the message on a Quaker poster, ‘World peace will come through the will of ordinary people like yourself’, they put their life savings into a scheme to send groups of peacemakers to visit the two superpowers – the USA and the Soviet Union. Mothers were chosen because they have a special affinity with one another and a common desire t...
...Christ and they set about to make it come true. The present generation of Quakers shares this conviction of the power of the spirit, but it is doubtful whether it will transform the world in our lifetime, or in that of our children or children’s children. For us it is not so important when the perfect world will be achieved or what it will be like. What matters is living our lives in the power of love and not worrying too much about the results....
Chapter 25: Unity of creation
...If it is right that we should show love and compassion for people, surely it is right that we should extend our love and compassion to animals, who can feel fear and experience pain in much the same way as humans. They may not be able to speak, but we can certainly see fear in their eyes and demeanour. I feel that being a vegetarian is a natural progression from being a pacifist and a Quaker. Vera Haley, 1988...
...esponsibility. It is more than just setting up household recycling bins, growing organic vegetables or riding a bike to work. It is more than a talking job. It is a renovation which will change everything: the way we do business, the way we eat, the way we travel, the houses we build, the products and services we can expect and the prices we pay for them, the way we feel about trees and the way we worship God. Keith Helmuth, 1990...
Chapter 26: Reflections
...In its early days our Society owed much to a people who called themselves Seekers: they joined us in great numbers and were prominent in the spread of Quakerism. It is a name which must appeal strongly to the scientific temperament. The name has died out, but I think that the spirit of seeking is still the prevailing one in our faith, which for that reason is not embodied in any creed or formula. Arthur S Eddington, 1929...
...open to new light from wherever it may come is one of the reasons why the Quakers have continued to answer that of God in everyone. The trust they showed in the living Christ was their strength 300 years ago, as it is today, though we do not all use the same words. A living truth, if it is to stay alive, must speak to the conditions of the times. Once it is tied up in concise terms, bound by the words used and thought to be the last word, it is a...
...efs are not just safe ledges in an uncertain reality, but rather handholds from which further heights can be reached. Eleven Quaker scientists, 1989...
...ccept what he discovered, he would never have made the discovery that sets Quaker spirituality apart from the narrow righteousness of the Puritans. He found that, having faced and acknowledged his dark self, he came upon a more liberating truth at the heart of himself. He experienced the moment of enlightenment which enabled him to trust the creative and intuitive part of himself and know that it could not be obliterated by the dark side… He spoke...
...led to articulate their experiences of the Spirit. In much the same way many women today are discovering a need to express their spirituality in ways which seem as strange to some Friends as the expressions of early Quaker spirituality did to those who first heard them. Rose Ketterer is a member of Haddonfield Friends Meeting, New Jersey. She writes of her attempts to reclaim a more womanly understanding of the divine....
...imentally, without assurance. It is a sensitivity to things not yet known. Quakerism should not claim to be a religion of certainty, but a religion of uncertainty; it is this which gives us our special affinity to the world of science. For what we apprehend of truth is limited and partial, and experience may set it all in a new light; if we too easily satisfy our urge for security by claiming that we have found certainty, we shall no longer be sen...
...made personal in Jesus in a way which makes it appropriate to speak of the Universal Light as the Light of Christ. It is from this double emphasis on universal and Christ-like that the Quaker message starts. It is these two elements, held firmly together, which provide the coherence and unity of Quakerism. L Hugh Doncaster, 1972...
...the early church and the growth of the creeds, which are such red rags to Quakers, is precisely the attempt of the church not to lose sight of this paradox, this knife edge, this scandal. Constantly, people wanted to make things easier to grasp and more comfortable to live with by stressing the human side of Jesus at the expense of the divine or vice versa. No one would deny that the attempt to encapsulate the truth about Jesus in words is bound...
...oute to that God whom Jesus of Nazareth defined as spirit and whose kingdom he once likened to a house with many mansions. Respect for the validity of personal encounter with the spirit of God, subjected to the check of corporate discipline, is part of the essence of our Quaker witness. Thus, though both our practices of worship and our theological understandings now differ widely, these variances may be accepted as elements within the direct, con...
...t with astonishing psychological insight he laid the whole emphasis of his method not on the sin but on the light that revealed it. By implication he was criticising those who were so obsessed with the fallen state of man that they stayed their eyes on man’s wickedness rather than on the means of his redemption. To contemplate evil is a poor way of becoming good… Fox assures his friends that light will come on conditions. These conditions were wel...
...ons which confuse its purpose, limited by the tunnel vision of the self. Occasionally a blinding flash may come from without and someone is jolted forwards; but the Spirit’s normal method is a quiet insistence, a still small voice barely audible amid the turbulence of earthquake, wind and fire. Stephen Allott, 1981...
...ught of God in more pantheistic terms than I suppose is true of most of my Quaker brothers and sisters. To me, God is something about the universe, something about the depth in each of us. We’ve never talked about it in the meeting but this difference in thinking doesn’t seem to matter in what we share. We visit the prison in Richmond together, give shelter to runaway teenagers, aid those who are resisting the war. We come together and wait quietl...
Chapter 27: Unity and diversity
...I have assumed a name today for my religious principles – Quaker-Catholicism – having direct spiritual teaching for its distinctive dogma, yet recognising the high worth of all other forms of Faith: a system, in the sense of inclusion, not exclusion; an appreciation of the universal and the various teachings of the Spirit, through the faculties given to us, or independent of them. Caroline Fox, 1846...
...mosphere. On one occasion, at a big interfaith gathering, I was being very Quakerly and very enlightened. The discussion was about prayer, and I confessed that it was my habit to pray anywhere and that I could do so sitting comfortably in a chair. A devout Muslim woman in the conference was shocked at what she saw as my easygoing familiarity with God, my lack of respect, my denial of my own human dignity. When you think of God, she said, there is...
...o the woman of Samaria: ‘Neither on this mountain nor in Jerusalem will you worship the Father… God is spirit, and those who worship him must worship in Spirit and in Truth.’ In the depth of meditation, in the gathered meeting we rise above all limitations. Gone are the concepts of Quakerism and Vedanta. Gone are the ideas of being a Christian or a Hindu. All these concepts are valid on their own level. They have their place, but they are transcen...
...ee more clearly, while the saints see most of all. Through it there runs a Quaker strand. It may be only a single thread but it is not insignificant, for without it the pattern would be marred. Yet that thread of itself does not make the whole design. The Society of Friends is but a part of the Christian church, and the measure of truth which it possesses may only rightly be considered in relation to the whole. The work of the Church in the world...
..., perhaps inevitable, anyway historical, but not to be mistaken for the thing itself. The thing itself, the believing and worshipping people, has two important characteristics which the individual Christian must never forget. The Church is a community, and it is a continuity… Quakers may be an experimental sect – both in the modern sense of pushing forward the frontiers of faith, and in the older sense of insisting upon experience as the basis of...
...for meaning through spirituality. Catholics wanting to take communion with Methodists, or Quakers willing to take communion with anybody, are left in no doubt that they are departing from the party line. One sometimes needs a strong conscience to practise unity against the wishes of one’s denominational authorities. But hard though it is to see it sometimes, the old, hierarchical, entirely male, theological style of church leadership is weakening....
The Quaker objection to credal statements is not to beliefs as such but to the use of an officially sanctioned selection of them to impose a uniformity in things where the gospel proclaims freedom. ‘Credo’ is the Latin for ‘I believe’. The meaning of the word is debased if you confine it to an act of the will giving intellectual assent to articles of faith. It is much better translated as ‘I commit myself to…’ in the sense that one is prepared to...
...ving contributed richly to the world’s culture and public life. Again, our Quaker forerunners’ use of the Bible to nurture and check the working of Light Within was both wise and profitable. So it is for us. Yet the Bible’s supreme value resides in the power of its finest passages as expressions of vital religion which is both personally and socially transforming. What kind of approach to the Bible leads to that discovery? An intelligent analytica...
Just as Quakers do not limit the service of God to certain times, or places, or people, so they do not have a set-apart priesthood… There is no need for any specific person to be designated prophet, priest, or church leader. Quakers would say that if people are open to the power of love and light in their lives then they will themselves become prophetic and priestly, and will not need to follow the external authority of church leaders. They will...
...who, according to the Jewish custom, would not have been baptised, and the Quaker position is really summed up in the words ‘John indeed baptised with water, but ye shall be baptised with the Holy Spirit’. It is the inward change, the inward purification, the spiritual fact and not the outward symbol, that belongs in truth to the Kingdom of God. Neither in the refusal to baptise nor to take the supper do Friends set forth a negation. They assert,...
The Quaker conviction is that the operation of the Spirit outruns all our expectations. We acknowledge that the grace of God is experienced by many through the outward rite of baptism, but no ritual, however carefully prepared for, can be guaranteed to lead to growth in the Spirit. A true spiritual experience must be accompanied by the visible transformation of the outward life. Our understanding of baptism is that it is not a single act of initi...
...d the future, allowing space for Friends to dare to search within… To be a Quaker is by no means to say goodbye to myth, ritual and symbol, but rather to find myself set free to discover them as the very essence of the way I now experience… Quakers are bridge people. I remain on that bridge, part of my roots reaching back into the Christian past and part stretching forward into the future where new symbols are being born. Damaris Parker-Rhodes, 19...
Chapter 28: Sharing the Quaker experience
...ect grasp of the meaning of the Gospel. Perhaps, after all the earnest seeking of the Church, we are only beginning to see the tremendous implications of it. We dimly see that this Gospel, before it has finished with us, will turn our lives upside down and inside out. Our favourite Quaker vice of caution holds us back. We have much more to learn before we are ready to teach. It is right that we have much to learn; it is right to recognise the heav...
...it in forms that will be readily understood. 1925...
...into Spanish and then into English and then whispered into Luragoli for the old Friend in the back row! Those who carry the Quaker message today are not only those who worry about whether sanctions against South Africa are right or wrong. Quakers today are the victims of violence and racism in Soweto. Quakers today are not simply watching pictures of famine on their televisions; they are farming the inhospitable altiplano in Bolivia; they are fac...
...d has been made by many hands in many meetings. It is a new way of sharing Quaker insights through exhibitions in Britain, Ireland and other countries. It is now on permanent exhibition at Kendal Meeting House. The following line drawing is a reproduction of one of the cartoons used to plan the tapestry panels. © Quaker Tapestry Scheme This panel, Mary Fisher, illustrates the work of the ‘first publishers of truth’, as the first Friends who left h...
Chapter 29: Leadings
We Quakers say we have no creed. We almost do! For nearly all of us would say we believe in ‘that of God in everyone’. How easy that is to say. How difficult to live! If we mean it, we have to live it. That is why some of us in Northern Ireland do speak to the men of violence. It does not mean we agree with what they do. It does mean believing in the good that is in everyone and in the potential for growth and change that is in us all. Some of ou...
...you. He would be there, he would be working with us, he would be arguing and doing everything in his power to ensure that this trade, which is totally immoral, was stopped as soon as possible. It’s a big job, Friends, but Quakers have often taken on a prophetic role in the past. We should be glad of the example of the slave abolitionists and remember their strength, their courage, their witness, and do likewise now. Jo Vallentine, 1991...
...he European Economic Community, although letters are still written to the Prime Minister, and recently British Friends addressed the monarch. It might also be argued that power in today’s world has shifted from governments to global financial interests, and it is there that Quaker efforts should be directed. Our primary objective in speaking truth to power on social and economic issues, especially on the problem of world poverty, should be the int...
Quakers believe that the same God who is graciously present with us is also known in other religions of the world, and by all who are ‘humble, meek, merciful, just, pious and devout’. An encouraging aspect of the Inter-Church Process has been its lively awareness of Britain as a multi-faith community… But beyond the other faiths, there is a whole people of God, the whole of humanity. We affirm, with the Swanwick [inter-church] declaration, that ‘...
...edy, socially deprived, culturally disinherited and spiritually in need of Quaker instruction. We experience isolation both physical and spiritual within our meetings. It is not just a matter of numbers but without the active commitment to promote diversity within the Society of Friends it will continue to be difficult to foster a true experience of a spiritual community. As Black and white Friends we recognise the importance of our children’s nee...
...human wisdom, especially when conflict might arise, we are being faithful Quakers. Wherever we are affirming the total equality of men and women, we are being God’s faithful Quakers. Wherever there is no division between our words and our actions, we are being faithful. Whenever we affirm that no one – priest, pastor, clerk, elder – stands between us and the glorious and mystical experience of God in our lives, we are faithful Friends. Whether we...
...rently who that Voice is. We have often wondered whether there is anything Quakers today can say as one. After much struggle we have discovered that we can proclaim this: there is a living God at the centre of all, who is available to each of us as a Present Teacher at the very heart of our lives. We seek as people of God to be worthy vessels to deliver the Lord’s transforming word, to be prophets of joy who know from experience and can testify to...