Quaker Testimony at Guilford College
Guilford College opened in 1837 as New Garden Boarding School, an institution intended to serve the children of the Religious Society of Friends (Quakers) in North Carolina. Although operated by Friends, its charter approved by the state in 1834 did not mention the word Quaker or any connection with the Religious Society. Those who had dreamed of the institution feared that pro-slavery state legislators would never approve a school operated by Quakers, an actively anti-slavery group!
Over the years, New Garden Boarding School evolved into a school that served young people of all religious affiliations (or none), and in 1888 became Guilford College under an only slightly revised version of the 1834 charter. Guilford is now a college independent of formal ownership by any Quaker body, yet profoundly shaped and influenced by Quaker values and principles -- both by heritage and by choice.
This pamphlet seeks to describe what some of those values and principles are, and how they impact the college. It is hoped that those considering Guilford - whether as current or prospective students, faculty, staff, trustees and supporters, or simply as curious onlookers of this distinctive institution -- will find this description helpful.
Casual observers of Guilford will sometimes remark that it is a "peculiar" college! Perhaps we come by it honestly; early Friends actually took humble pride in calling themselves "the peculiar people called Quakers." Originating during the chaotic time of the English Civil War in the 1640s, Quakers were a radical form of Christianity. They rejected the authority of the established Church and its religious leaders, emphasizing the direct leadership of God in their lives. They sought a "restored" Christianity based on the plain and simple teachings of Jesus and the witness of the primitive Church. They rejected an ordained clergy, outward forms and rituals, emphasized the spiritual equality of women and men, acknowledged the "light of God" in all people, and developed habits of nonviolence, decision-making based on the unity of the community, plainness, and absolute honesty and integrity.
Truth for Friends was known both through the revelation of scripture (interpreted, they insisted, through the aid of the Spirit which gave it forth) and the direct experience of God's continuing revelation in the individual and the faith community. Thus, they did not adopt the creeds of past generations to which the present faithful must give assent. Rather, Quakers testified to the truths discerned through their own individual and corporate experience of God's leading. These "testimonies" grew and changed over the centuries as Friends wrestled with their own leadings into truth, the changing culture around them, and fresh insights into scripture.
As the testimonies developed, they were compiled in books of "faith and practice" that were used by Friends for guidance. Advice was offered about what others had found helpful in their spiritual journey; questions (queries) based on the testimonies were asked of Friends as a means of enabling deeper reflection on one's growth in faith.
New Garden Boarding School provided a "guarded" education, one in which children of Friends could be formed in an environment shaped by the Quaker testimonies. The first students at the school used the "thee's" and "thou's" of Quaker plain speech, dressed plainly, worshiped in the silence of the Quaker meetinghouse, and were schooled in the simple truths of the Bible and the Quaker community. As Quaker society changed and the school grew into a less separated and more diverse college, Guilford constantly interpreted and re-interpreted what core Quaker testimonies were important in its life.
One will be hard pressed today to find many on campus who use the plain speech, wear the "Quaker grey," or express their religious faith in any recognizable form of 19th century Quaker orthodoxy, but Quaker testimonies are still important and influential. Five "normative" testimonies have been incorporated into the curriculum of the college -- those of direct and immediate access to God/Truth, integrity, simplicity, equality, and peace. The core values of the college as articulated in the mission statement and strategic plan of Guilford are clearly based on and consistent with these testimonies. The seven core values which define Guilford's commitments are: community, diversity, equality, excellence, integrity, justice, and stewardship.
In the pages that follow, each of the five normative testimonies is given a brief explanation. Each section begins with a query related to that particular testimony from the Quaker Faith & Practice of Britain Yearly Meeting, the Religious Society of Friends in Britain. A query more particular to Guilford College concludes each description. A sampling of ways each testimony is expressed in campus culture is also shared, along with mention of written resources that might be helpful for those seeking further information.
These essays appeared in an earlier form in the campus ministry newsletter of the Guilford Council of Religious Organizations at Guilford, the GCRO Caw. They were further edited and reviewed by various faculty, staff, and students in an effort to provide as truthful a representation of Quaker testimony and campus culture as possible. Consistent with continuing revelation and discernment (and the propensity at Guilford and in Quaker culture for pointing out that which has not quite yet achieved perfection!), these descriptions will be refined as more light is shed.
It is our hope that all readers will be a part of that illuminating activity.
Prepared by Friends Center at Guilford College
Summer, 2005
Resources for further information about the Religious Society of Friends (Quakers):
The Journal of George Fox (Nickalls Edition). The opening chapters of this spiritual autobiography of one of the founders of Quakerism offer insight into Friends beliefs.
Robert Barclay, Barclay's Apology in Modern English. The classic theological explanation of Quaker faith & practice by a Scottish contemporary of George Fox.
Caroline Stephen, Quaker Strongholds. A helpful overview of Quaker beliefs by a 19th century convert to Quakerism in England.
Douglas Steere, Quaker Spirituality. An anthology of excerpts from six formative Quakers by an influential 20th century Quaker philosopher and author.
Hugh Barbour and J. William Frost, The Quakers. A comprehensive history of Friends by two leading contemporary historians of Quakerism.
Thomas Hamm, The Quakers in America. An insightful and lively look at the development, beliefs, and diversity of American Friends.
Michael Birkel, Silence and Witness: The Quaker Tradition. A volume in a Catholic series on Christian spirituality, this book is a quick and easy introduction to the essentials of Quaker history and faith.
Dorothy Lloyd Gilbert, Guilford: A Quaker College. Published in 1937 for Guilford's centennial, this book by the college archivist gives a stirring account of the struggles and sacrifices that led to the school's founding and survival.
Helen Hole, Things Civil and Useful. A history of Quaker education and commentary on its core principles and the challenges to their application.
Douglas Heath, The Peculiar Mission of a Quaker School. This brief pamphlet explores the connection between the experience of Quaker worship and the distinctives of Quaker education.
Paul Lacey, Growing into Goodness: Essays on Quaker Education. The leading current articulator of the Quaker educational ethos shares insights from a lifetime of teaching in and observing Friends schools.
Direct and Immediate Access to God/Truth
Take heed, dear Friends, to the promptings of love and truth in your hearts. Trust them as the leadings of God whose Light shows us our darkness and brings us to new life.
-- Advices & Queries #1, Quaker Faith & Practice
Primary to Quaker faith is a conviction that God continues to communicate with all that God has created. Quaker faith assumes that God is and that God chooses to be in dialogue with the creation. Typical of Quakerism, however, there is little patience for theological speculation about the existence of God. The experience of Friends, confirmed both in scripture and the experience of others throughout time, is that we are in relationship with a spirit and power beyond and greater than ourselves. Most Friends describe God's nature as consistent with the revelation of Jesus Christ. Some Friends are more comfortable saying what God is not, rather than saying what God is.
However God is described or experienced, Friends are clear that we have direct and immediate access to that power. This means there is no need for an intermediary; no broker; no mediator: it is an im-mediate relationship. No need for an ordained priest; no need for a book; no incantations, rites, or rituals to summon the Deity. As helpful and comforting as these may be, Friends have found that God is always present and chooses to communicate if we simply listen.
Quakers use such terms as "that of God within" and "the inward Light" to describe the presence of this inherent capacity to be in contact with the Creator of the universe. Other common expressions are "the inward Christ," "the inward Teacher," or "the Holy Spirit."
If this reality is taken seriously, it has implications for religious practice. For Friends, worship, then, is traditionally based on "waiting" on God, attending to God's voice and direction in the silence of the body, soul, and mind -- making space for God to communicate through "the still, small voice." The truth of what is communicated is discerned both through the experience of the individual worshiper and that of those in the worshiping community -- as well as the written record of God's dealings with humanity throughout history: the scriptures. The experience of "authorities" is not assumed to take precedence over one's own experience of the divine; the scriptures are seen as declarations of the Source, not the Source itself. Outward forms are seen as secondary to a direct and inward experience.
An expression of these convictions may be seen in traditional Quaker meetinghouse architecture. The building is plain, unmarked by anything that would declare it "sacred," as God may be met anywhere. Inside, there is no stained glass, nor are there icons, statues, or pictures -- nothing to distract one from looking inward. There is no pulpit from which the Word is preached by an ordained authority. Friends understand that Christ is the Word (logos) and is present to lead, instruct, and direct each worshiper inwardly; ministry arises out of the silence as individuals are obedient to the promptings of the Spirit, rise, and share. There is no altar where Holy Communion is offered. God is the Real Presence in the midst of the worshipers, communing directly in the silence.
The language of the Quaker experience of God is historically Christian, as that is the culture in which Quakerism arose, and that is the "mother tongue" of Friends. Furthermore, Friends have found that their experience is consistent with truths about God revealed in the Christian scriptures and in the life of Jesus. However, Friends also recognize that the experience of God is not confined to one sect or religion. God has many "mother tongues."
Guilford Query on Direct and Immediate Access to God/Truth
Do I make space in my life at Guilford for openness to matters of spirit, as well as to matters of the mind and body? Do we encourage in the classroom and in other activities of the college time for quiet reflection as well as verbal interaction on issues of ultimate importance?
Expressions of this testimony at Guilford College
Much of Guilford culture is affected by this Quaker spiritual testimony. Following are some of the more obvious:
Moments of silence before gatherings
Most meetings, committees, and many classes at the college begin with a moment of silence. Along with providing a beneficial space to catch one's breath, focus, and prepare for the work ahead, these moments reflect the Quaker commitment of Guilford to the immediate presence of a spirit greater than ourselves that may gather us together in a common search for truth.
Decision-making by consensus ("sense of the meeting")
If each person has direct access to God's truth, then it becomes imperative that each person be given the opportunity to express the truth they may be given; the one person out of many may be the one voicing what the group needs to hear. It is then the duty of the group to discern the validity of expressions in light of members' experience, the group's history, and other sources of truth. Decision-making at Guilford is modeled after this process. Votes are not taken; Roberts' Rules of Order is not followed; a unity in the group around discerned truth is sought.
Informal worship and worship space
Consistent with Quaker tradition, college-sponsored worship is typically marked by the use of silent meditation, absence of written liturgy, and inclusion of a variety of expressions of God's movement in people's lives. Worship spaces are likewise informal and reflective of Quaker simplicity and plainness; Friends avoid the use of outward symbols, focusing, rather, on an experience of the reality which symbols attempt to embody.
Openness to different ways of expressing revealed truth
While Quakerism is an expression of Christian faith, Guilford encourages and supports the practice and expression of a wide variety of faith traditions on campus. This is not the result of an unthinking relativism but is rather a commitment to experiencing the many ways in which God speaks to and through creation.
Small seminar and "circle" classes
Student input and discussion is valued in the classroom at Guilford, not only because it is good pedagogy, but also because there is a profound belief that all in the classroom have access to truth that may benefit the group.
Resources for further study:
Wilmer Cooper, A Living Faith (Friends United Press). The best contemporary overview of Quaker history, theology, diversity, and sociology by the founding dean of the Earlham School of Religion.
J. Brent Bill, Holy Silence: the Gift of Quaker Spirituality (Orbis). A newly published book (2005) for a Catholic publishing company by a pastoral Friends minister.
Integrity
Are you honest and truthful in all you say and do? Do you maintain strict integrity in business transactions and in your dealings with individuals and organizations? Do you use money and information entrusted to you with discretion and responsibility? Taking oaths implies a double standard of truth; in choosing to affirm instead, be aware of the claim to integrity that you are making.
-- Advices and Queries #37, Quaker Faith & Practice
Typically, the concern for integrity is articulated in terms of honesty and truthfulness. Quakers are known for their history of refusing to swear an oath, in recognition both of Jesus' clear statement on the subject ("Let your 'yea' be 'yea' and your 'nay' be 'nay'" -- Matthew 5:33-37) and of Friends' opposition to two standards of truth-telling.
Indeed, Friends' concern for integrity has been reflected in a reputation for honesty. Quaker merchants flourished, in large part because of their innovation of a single price system for products. Customers knew they could trust the quality of the Quakers' merchandise and that it would be fairly priced. Similarly, Quakers became involved in the banking, accounting, and insurance industries as people entrusted their funds to these honest brokers. Barclays, Lloyds, PriceWaterhouse, and Friends Provident are results of these financial endeavors.
But Friends themselves will be the first to say that perfection has not yet been achieved. Jokes abound about those who have "fudged" the truth. One that circulated in Indiana during the mid-1800s had a creditor calling on a Quaker home. Greeted at the front door by the wife of the indebted Friend, the bill collector was invited to sit in the parlor and her husband would see him soon. After an hour's wait, the man stopped the woman as she busied herself through the room and remarked impatiently,
"I thought you said your husband would see me shortly!"
"Oh, he did," the wife replied. "He looked in a while ago, didn't like the looks of what he saw, and left!"
On a more positive note, there are the many tales of "little white lies" from the time of Quaker involvement with the Underground Railroad. A favorite involves Levi Coffin, the noted "President of the Underground Railroad" who, with his wife Catharine, farmed what is now the eastern part of the Guilford College woods in the early 1800s. After removing to Indiana in 1826, Coffin was transporting some "guests" in a false bottom wagon, hoping to get the fugitive slaves to the next station on the UGRR. Stopped by a slave-chaser who hoped to catch the honest Quaker in his deceit, Coffin was asked,
"What are you really carrying in the bottom of that wagon?"
Looking back at a load of clay pots on top of the false bottom concealing two of God's children, Coffin replied,
"Earthen vessels; just earthen vessels."
The jokes, whether pointing out failings or virtues, indicate that honesty is at least identified with Quakers enough to set up a good punch line.
More than honesty and truthfulness, though, the testimony of integrity points to a fundamental Quaker impulse to "let your life preach," to be authentic enough that others might see what one's beliefs and commitments are by the way life is lived. John Woolman, the 18th century "poster child" for Quaker integrity, writes in his Journal, "The substance of true religion is to harmonize practice with principle." For him, that meant using nothing connected with the slave system he deplored -- even wearing undyed clothing to avoid the slave-produced indigos. It meant walking 200 miles of Pennsylvania wilderness at the height of the French and Indian War to meet with Native Americans -- because he felt a motion of love toward them.
Thomas Kelly, a 20th century Friend, writes in A Testament of Devotion, "If the Society of Friends has anything to say, it lies in this region primarily: Life is meant to be lived from a Center, a divine Center." The Quaker testimony of integrity might be compared to a circle, the definition of which is "a locus of points, each of which is equidistant from an invisible point -- the center." For Friends, God is that invisible Center. The circle of one's life is to be organized around the will and nature of that Divine Presence: a will characterized by the desire for a restored harmony in creation; a nature defined by love.
Quaker integrity is about integrating those values into one's life.
Guilford Query on Integrity
Do I seek to be truthful, honest, and authentic in all my actions and integrate my highest principles into my daily life? Do we integrate the college's core principles into all activities of the college, whatever our role may be at the college?
Expressions of this testimony at Guilford College:
As is also true among oh-so-fallible Friends, Guilford - as an institution and as individuals - does not always live up to the best understandings of integrity, but following are some of the ways the college tries:
The honor code:
Students are asked to affirm their honesty on academic work by including the statement "I have been honest and have observed no dishonesty" in the materials they turn in to professors. Implied in this statement is a responsibility to maintain personal integrity and to encourage others to do so. In recent years, Guilford has also been moving toward developing a social honor code, "The Community Agreements Initiative," that would reflect a more authentic attempt to live in community based on shared values and commitments
The academic curriculum:
Quaker principles and testimonies are embedded in the college curriculum, integrating the values of Guilford's heritage into the core mission of the institution. From first introduction of these principles in First Year Experience classes to core requirements in diversity, social justice, environmental responsibility, and multicultural awareness, Guilford courses reflect Quaker commitment. Such majors and concentrations as African-American studies, international studies, women's studies, environmental studies, peace studies and other areas reflective of Quaker testimonies give further witness to this integration, as does a focus on interdisciplinary approaches to knowledge.
The strategic plan adopted in 2004:
Guilford's strategic plan calls for further integration of Quaker testimonies into the culture of the college, including training in Quaker based decision-making, ethical procurement policies, and training of community members in the college's heritage and principles.
Resources for further study:
Wilmer Cooper, The Quaker Testimony of Integrity (Pendle Hill). A brief and insightful examination of the full meaning of integrity as Friends seek to practice it.
Simplicity
Try to live simply. A simple lifestyle freely chosen is a source of strength. Do not be persuaded into buying what you do not need or cannot afford. Do you keep yourself informed about the effects your style of living is having on the global economy and environment?
-- Advices and Queries #41, Quaker Faith & Practice
Other than the peace testimony, no other value tends to identify Quakers in the popular mind as much as simplicity. In some people's minds, one is not a real Quaker unless dressed in basic grey with a bonnet or broad brim hat, pinching a penny until it screams, and looking altogether like the Amish.
Indeed, up until a certain time in Quaker history, one could pick a Quaker out of a police lineup by the way s/he dressed. While never actually wearing a "uniform" the way Hutterites or Amish do, Friends were advised to distinguish themselves from "the world's people" by avoiding the changing fads and fashions of popular culture. The dress of one generation became standard for succeeding ones, and plainness was measured, literally, in the width of lapels and collars -- or in the color of one's clothes. That went out of "style," however, by the late 1800s, and few Friends today dress distinctively plainly, although most still avoid ostentation. While few remember William Penn's admonition that "the mere trimmings of the vain world would clothe the naked," Quakers do tend to see a moral imperative in limiting how much one spends on oneself.
The stereotype of the penurious Quaker, though, continues to be somewhat accurate. There have been wealthy Quakers who have been a little over the top (Anna Nicole Smith's octogenarian husband, G. Howard Marshall and Leona Helmsley's husband, Harry, the former owner of the Empire State Building, come to mind!), but even those with substantial money such as the Cadburys, Clarks, and Darbys of British chocolate, shoe, and iron fame tended to be plain and distributed their wealth philanthropically. Most Friends today are of more modest means and live moderately. A member of New Garden Friends Meeting observed recently that in the 25 years he has worshiped across the street from Guilford College, he has never known a parent to buy a child anything but a used first car.
So there you have it: cheap, but certainly not Amish!
The real roots of simplicity, however, do not lie in saving money or avoiding a display of wealth -- as beneficial as those virtues may be. Fundamentally, the testimony of simplicity is a spiritual one. If the primary focus of a Quaker's life is to harmonize that life around the promptings of the Inward Light, then all that distracts from that focus needs to be pruned away. As Caroline Stephen said in 1890, "In life, as in art, whatever does not help, hinders. All that is superfluous to the main object of life must be cleared away, if that object is to be fully attained." (Quaker Strongholds, 110)
More concerned about "storing up treasures on earth" than in attending to matters of the Spirit? Then Friends would encourage re-prioritizing, and it doesn't hurt that Jesus urged the same thing in the Sermon on the Mount! The world's great wisdom traditions also agree.
Desire for fame, position, or satisfaction of baser urges impeding the quest for a more centered, whole life? Redirect impulses toward that which brings more permanent fulfillment -- and scripture says our basic needs will still be met by a loving Creator.
Alcohol and other drugs dulling the senses and making it difficult to hear "the still, small Voice?" Time to learn that abstinence makes the heart grow fonder.
Too busy to take care of oneself properly, assist others in their needs, or set aside time for matters of the Spirit? Perhaps it is time to learn the wisdom of Sabbath: God's crowning achievement of creation was the establishment of a day of rest -- when one can pause from the creation of things and simply enjoy the Creation.
Friends also recognize the interconnection of lifestyle and the impact on others and the environment. If the resources of the world are to be shared equitably, can I continue to consume more than my fair share? Can the earth endure the consumptive habits of much of North America, which would require several planets if all consumed at our rate? If each child is a child of God, and "the earth is the Lord's and the fullness thereof," then "living simply so others may simply live" is more than a trite bumper sticker. It is a spiritual mandate.
One of the linguistic mistakes often made is to say, "Quakers practice a simplistic way of life." Simple living is not simplistic; it requires a clear understanding of priorities and the discipline to place the proper boundaries on our desires so that all we do and possess may be turned into instruments of betterment for ourselves and the world (to paraphrase the quintessential plain Friend, John Woolman).
Guilford Query on Simplicity
Do I seek to remove from my life those things that impede my spiritual growth, lead to addictive behavior, or harm others and the environment? Do we model in our work at the college a concern for seeing the links between our busyness, consumption, and concerns and their impact on the well-being of all?
Expressions of this testimony at Guilford College:
It may be hard to square simplicity with a college that costs in the high $20,000s a year to attend, but imagine what it might cost if Guilford didn't practice simplicity in some of these ways:
Plainness of buildings and grounds; environmental concerns:
While Guilford's campus is among the most delightful in academia, care is taken not to pour money into making a "show" of the grounds and buildings. There are no soaring Gothic structures, no "putting green" lawns, no excessive architecture. Recycling and reasonable consumption are encouraged to make a smaller "footprint" on the earth.
Policies on alcohol and other drugs:
Although Guilford suffers from a similar abuse of alcohol and other drugs that students and others practice elsewhere, the college has given much attention to addressing the problem. Alcohol is not available at most official college functions; the campus is increasingly smoke-free; enforcement of drug laws is practiced. Educational efforts are made, and a social life not centered on alcohol consumption is encouraged.
Faculty and student appearance:
Some may decry the fact that members of the Guilford community don't tend to "spruce up," to put it mildly, but rather than emphasizing "vain and outward appearances," the college has nurtured an environment that emphasizes inward beauty and qualities of mind and spirit rather than artificially enhanced physical appearance.
Resources for further study:
Richard Foster, Freedom of Simplicity (Harper Collins). A contemporary exploration by a noted Quaker theologian of how to live better with less.
Wanda Urbanska and Frank Levering, Nothing's Too Small to Make a Difference (John F. Blair). This book accompanies the popular PBS series "Simple Living with Wanda Urbanska" and is written by a couple with close Guilford ties and a third-generation Quaker apple and cherry orchard in the Blue Ridge Mountains.
Equality
Do you respect that of God in everyone though it may be expressed in unfamiliar ways or be difficult to discern? Each of us has a particular experience of God and each must find the way to be true to it.
-- Advices and Queries #17, Quaker Faith & Practice
The Quaker testimony of equality has its origins in the spiritual experience of Friends that each person has the capacity to know and respond to the will of God. All have equal access to God through the provision within each person of a measure of God's own light. Early Friends found it in themselves when they despaired of any outward authority to lead them into right relationship with God. They found it in others as they shared the experience of God's working in their lives.
Robert Barclay, the 17th century Quaker theologian, expressed in Proposition 6 of his Apology, "There is an evangelical and saving light and grace in everyone, and the love and mercy of God toward mankind were universal, both in the death of his beloved Son, the Lord Jesus Christ, and in the manifestation of the light in the heart." He goes on to say that this saving light is universal, and that "…if they allow his seed and light to enlighten their hearts, they may become partakers of the mystery of [Christ's] death, even though they have not heard of it."
John Woolman, an 18th century Friend, stated, "There is a principle placed in the human mind which is pure and proceeds from God. It is deep and inward, confined to no religion, nor excluded from any where the heart stands in perfect sincerity."
As lived out, this testimony meant that early Friends recognized the equality of men and women in spiritual terms. Women's speaking as public ministers was justified by their possession of God's spirit. Women were encouraged to take an active role in the decision-making of the Quaker movement with the establishment of separate men's and women's business meetings. Culturally shy about speaking in front of men, women were thus enabled to develop their own voice and comfort with exercising authority.
This may not seem that radical to us, weaned on the women's liberation movement of the 20th century, but George Fox, one of the Quaker movement's founders, once had to confront a religious leader of his day who proclaimed that women have no souls, "No more soul than a goose!" Fox's retort was simply to quote Luke 1:46, the passage in which Mary responds to the news that she is to bear the messiah, "My soul doth magnify the Lord." End of argument.
From recognizing the Light in women, it wasn't a leap to seeing it in others different from the predominantly European first Friends: the Native Americans who befriended Quakers in the Americas; the native and enslaved Africans who witnessed to a deep and abiding spirit of God in their lives. Friends built the first mental hospital, the Retreat in York, England, to provide a setting for the humane treatment of those formerly locked away as demon-possessed. Friends contributed to a new style of prison, the penitentiary, with the "Quaker model" emphasizing the possibility of redemption and restitution.
Where Quakers are mentioned in social histories of the United States, it is often in the context of reform movements: abolition of slavery, women's rights, Indian affairs, prison reform, civil rights. It's not just "do-goodism." This work arises out of a deep response to "that of God" in the other, and a desire to remove the impediments to fully realizing our God-given potential. It is also informed by the biblical injunction of equality, "Do unto others as you would have them do unto you." The Golden Rule was the main reason cited by Germantown, Pennsylvania Friends in 1688 when they published the first white North American protest against slavery.
This insistence on human equality as a spiritual gift continues to lead Friends into controversial territory, often in support of those marginalized by society. Quakers worked to save Jews in Nazi-occupied Europe, were among the first publicly to call for de-criminalizing homosexuality, and already in the 1960s were calling for a two-state solution to the Israeli/Palestinian conflict. Two contemporary Quaker pastoral ministers have co-authored a book, If Grace Is True: Why God Will Save Every Person (HarperSanFrancisco), which argues for universalism.
Whether theological, political, economic, or social, unpopular stands that Friends have taken can usually be traced to an interpretation of the fundamental Quaker testimony of equality.
Guilford Query on Equality
Do I respect that of God in all people and express in my relationships a desire to learn from the truth that others possess? Do we practice active hospitality to all people, moving beyond tolerance to authentic community?
Expressions of this testimony at Guilford College:
Much of Guilford culture is confused with a "lost in the 1960s" attitude, and nowhere more than in some of these characteristics rooted in the Quaker testimony of equality:
First-name basis of all relationships on campus:
Friends avoid the use of titles that designate artificial rankings of superiority. Historically, Quakers have used a person's full name in formal address rather than "Dr.," "Mrs.," or "Mr." In informal address at Guilford, all are on a first-name basis.
Absence of a Greek system:
Quakers have long opposed secret societies or other organizations that exclude and include based on perceived worth and place in society.
A welcoming and affirming attitude about different races, nationalities, faiths, and sexual orientations:
Guilford has committed itself in its new strategic plan to be an anti-racist, multicultural institution, welcoming of a wide variety of people and opinions, including those hired for college positions. There are strong policies in place regarding harassment, and clubs and organizations on campus are required to be open to all. Consensual decision-making encourages participation. Fair labor practices are openly discussed.
Programs and academic offerings:
The Native American program, Africana program, International program, Guilford Council on Religious Organizations, Multicultural Education, Community Learning, Women's Studies, and courses in Queer Studies, Religious Studies, and African-American Studies, to name but a few, all flow out of a commitment to human equality.
Resources for further study:
Margaret Hope Bacon, Mothers of Feminism. There are many books on particular efforts of Friends with different marginalized people. This book focuses on the contribution of Quaker women to equality of the sexes.
Peace
We are called to live 'in the virtue of that life and power that takes away the occasion of all wars'. Do you faithfully maintain our testimony that war and the preparation for war are inconsistent with the spirit of Christ?
-- Advices and Queries #31, Quaker Faith & Practice
For Friends, the peace testimony is not essentially a political statement. It is a testimony to the power of a divine experience that does away with the root of all violence -- our own selfish passions -- and excites our endeavors to mend the world. When George Fox was approached in prison with the opportunity for an early release if he would serve as a captain in the army, he refused with a response that is now included as a quote in the advice and query above. He went on to say that he knew the origins of violence, citing James 4:1-2: "What causes wars, and what causes fighting among you? Is it not your passions that are at war in your members? You desire and do not have; so you kill. Any you covet and cannot obtain; so you fight and wage war. You do not have, because you do not ask."
The implications for the Christian are clear: simplify your life to remove desires inconsistent with a Christ-centered life; trust God for your needs; seek the good of others; display your faith through works inspired by Christ's example of love.
Some ten years after Fox expressed this first understanding of the Quaker peace testimony, the "official" peace testimony was articulated in a declaration to King Charles II of England in 1660:
"That spirit of Christ by which we are guided is not changeable, so as once to command us from a thing as evil, and again to move unto it; and we do certainly know, and so testify to the world, that the spirit of Christ which leads us into all Truth will never move us to fight and war against any man with outward weapons, neither for the kingdom of Christ, nor for the kingdoms of this world."
Now, this statement was largely political in nature, in spite of the clearly religious language used to deny war. It sought to differentiate the Quakers from the other radical groups during the English Civil War who had threatened the monarchy and all authorities. King Charles #2 was keen on avenging the execution of Charles #1, and Quakers knew they would be suspect as noted nonconformists, many of whose members had served in the army of opposition before their convincement. The "Declaration of 1660" goes on to say that those in government are ordained by God to "bear the sword" (use appropriate coercive force) in defense of the innocent -- among which innocent the Quakers declared they were prime examples! But for those whose experience of Christ had 'removed the occasion of war,' even such use of force was forbidden.
However muddled the origins of the peace testimony may have been, it became a universal principle for Friends during the succeeding two centuries. No Friend could remain a member of the Religious Society if s/he "appeared in a warlike manner," as the Quaker disciplines often put it. William Penn's colony had no standing militia; nearly all Friends refused to participate in the War of Independence; Quakers refused to fortify their homes on the frontier even during periods of violence between Euramericans and native inhabitants. The redeemed of Christ had been redeemed from the ways of "the world."
Yet on occasion some Friends opted for the subtext of the 1660 Declaration and bore the sword in defense of self and community. Quaker governors of Rhode Island equipped militias during "King Philip's War;" several hundred "fighting Quakers" (including Greensboro's namesake Nathaniel Greene and seamstress Betsy Ross) supported the Revolutionary War; every so often a Friend confronted with a difficult situation would level his rifle at an offender and exclaim, "I mean to do thee no harm, but I am about to shoot where thee is standing."
The American Civil War helped create a sea change in Quakerism, as many young Friends, caught up in the excitement of the war and committed to the anti-slavery cause, chose to fight on the Union side (only a handful of Friends fought for the South, with many more choosing to conscientiously object, some paying for it with their lives). After the war, most were taken back into their meetings without the previous requirement of confessing their "sin." The popular revivals of the late 1800s deeply affected American Quakerism and helped sweep away many of the Quaker distinctives, including plain dress, plain speech, silent worship, and the expectation of refusing military service.
Expressions of the traditional peace testimony, however, remained in the books of discipline of the various Quaker bodies -- and are still there today, even while the majority of Quaker men of military age chose to serve in some capacity in the armed forces during the 20th century. The American Friends Service Committee was formed in 1917 to offer Quakers opposed to war a peaceful alternative; thousands of Friends were conscientious objectors during W.W. II, as were many during the conflicts in Korea and Vietnam; numerous Friends have refused to register with the Selective Service System since the re-instatement of draft registration in 1975. But many more have served in branches of the military, and there are numerous Quaker meetings in North Carolina (and certainly elsewhere) that have plaques and ceremonies honoring their veterans.
This may leave the curious onlooker befuddled. Is there a consistent peace testimony among Friends?
Yes. On paper, at least, Friends have been consistent in expressing the belief that God's will is to bring in "the peaceable kingdom," that swords will be beaten into ploughshares, and humankind will study war no more, that Jesus provided the supreme example of one who willingly bears the cross rather than doing violence to others. Friends differ, however, on whether one can live "as if" the reign of God has come (as it has in the hearts of those accepting the Lordship of Christ), or whether one must await the Second Coming of Christ in outward form to redeem a broken world and establish peace on earth. For some, the peace testimony has morphed into political pacifism and social activism; for others, it continues to be an expression of faith in Jesus Christ. Others, still, find the notion of biblical nonresistance hopelessly naïve in a broken and fallen world.
Suffice it to say, debate over the validity of the traditional Quaker interpretation of Christian teachings about peace is lively in the wider community of Friends -- and on campus!
Guilford Query on Peace
Do I seek to remove the occasions of war and violence in my own life? Do we model as a community those principles and behaviors consistent with creating a peaceful and just society?
Expressions of this testimony at Guilford College:
As an institution, Guilford has no "litmus test" for students, faculty, and staff regarding the peace testimony. There are students who are non-registrants with Selective Service and others who are in military reserve units; some faculty have served in the military, and others were conscientious objectors. Following are ways the traditional Quaker peace testimony is felt on campus:
Peace and Conflict Studies:
Guilford has a vital, interdisciplinary program in the study of the causes of conflict, conflict transformation, and nonviolent direct action, incorporating all of the Quaker testimonies. An active Conflict Resolution Resource Center serves members of the college community and beyond. Co-curricular programs are regularly sponsored on matters of social justice; discourse, rather than debate, is encouraged.
Response to issues of war:
During times of war and preparation for war in the United States, the college typically responds with peace vigils, "learn-ins," and speakers and programs articulating interpretations of the historic Quaker peace testimony.
Restriction of military recruitment:
By tradition, military recruiters are not invited on campus. Information about military service is available in the Career and Community Learning Center.
Education on conscientious objection:
Programs on preparing for a claim of conscientious objection to participation in war are offered at the college. Counseling by faculty, staff, and students who are conscientious objectors is made available.
Student clubs and activity:
Student groups are often active around issues of peace and the active attempt to "remove the occasion of war." The Guilford Action Network, Amnesty International, Quaker Concerns, and the Guilford Council of Religious Organizations are among those often organizing activities focusing on nonviolent response to conflict. Student volunteerism in programs of social concern on and off-campus is often related to peace issues, and members of the college community are connected with such area initiatives as the Truth and Community Reconciliation Project and the Peace & Justice Network.
Community agreements initiative:
A pilot project in residence halls is working toward determining the common principles by which residents will live and work together.
Sullivan Principles:
During the 1980s, students, faculty, and staff worked with the Board of Trustees to implement the Sullivan Principles in the college's investments. These Principles were part of the nonviolent movement to end Apartheid in South Africa.
Displays of patriotism:
Guilford is not a "flag-draped" campus, although individuals are free to display symbolic responses to policies of the United States in ways appropriate to their personal beliefs. In accordance with the traditional Quaker emphasis on peace and equality, the flags of the nations from which students come are on display rather than focusing exclusively on the flag of the United States. Different athletic teams incorporate the singing of "The Star Spangled Banner" before games.
Resources for further study:
James C. Juhnke & Carol M. Hunter, The Missing Peace: The Search for Nonviolent Alternatives in United States History (Pandora and Herald Presses). Professors at a Mennonite and a Quaker college look at the significant story of successful nonviolence in American history.
John Lampen, ed., No Alternative? Nonviolent Responses to Repressive Regimes (Sessions of York). Essays studying the possibility of nonviolent response to the "inevitability" of war.