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In the late 1960s, a researcher named Frank Barron explored the relationship of religion and creativity and whether being religious and/or spiritual had an effect on the artist. He interviewed Presbyterians, Episcopalians, and a Hindu, as well as a number of others. The interviews were quite straightforward until he talked about the Quaker artist. His writing about this artist took a different turn. It was as if he was stopped in his tracks and felt a different tone in this interview. Reading the interview was like reading a hush or silence or something that was going deeper in its connections. He says, “She spoke of the Quaker silences. She thinks everyone should be silent at special times. . . [She] was quite unusual in bearing and demeanor, and in her manner of talking. She spoke in a very low and even tone, and everything she said seemed to come up from depths. She was completely lacking in social front.” (Frank Barron, 1968)

Quakers of the early 1800s would not have approved of the flamboyant lifestyle of the poet Lord Byron. But they might have approved of his poem “To a Beautiful Quaker” (1806), in which he associates Quakers with the attributes of peace and virtue. And although Harriet Beecher Stowe’s best-selling anti-slavery book, Uncle Tom’s Cabin (1852), was written in a genre not approved by Friends – a novel – Friends would not have objected to Stowe’s portrayal of heroic efforts by Quakers to help their fellow man. When Quakers are portrayed by others as positive role models, depending on the circumstances, such portrayals might deserve praise, sufferance, or condemnation.

Dear Friends: I began this year as an online participant at Southern Africa Yearly Meeting, where we explored the depths of meaning in the word ubuntu. I had some prior familiarity with the word, especially thanks to the writings of anti-apartheid leader Desmond Tutu. This event, though, gave me a more specifically Quaker insight into the profound way ubuntu is practiced by Friends in Southern Africa and beyond.  

George Fox and the early Quakers made their witnesses to authentic and original Christianity public by their testimonies. The English word, testimony, derives from the Latin word for “witness,” which is primarily an outward expression “to the whole world … actions and words, intended to proclaim, demonstrate and convince” (from The Quaker Peace Testimony, Friends House, London, 1993).

Henry Ford, the father of mass production, is famously known for declaring, “History is bunk.” Thus, he relegated “History” to “the trash heap of history.” (The word “bunk” comes from the Dutch word for “rubbish,” bunkum.) Histories exist to make sense of people’s lives, to reveal the meanings of humanity. Assembly lines exist to maximize the output of people’s lives, to boost the means of production. Between history and industry, humanity and mass production, tensions are too often resolved by treating the sacred as garbage.

When I first got involved in Friends Meetings, I was fortunate to have a number of role models and elders to guide my first steps into this society, which was foreign to the world I had known. I felt immediately that I was a Quaker and that I had been one for years before discovering a meeting. But learning the Quaker jargon took a while. Some of it seemed so natural because it fit so well, but some of it required absorbing new processes and new ways of looking at the community life. I did some of that learning by osmosis, some by asking questions, and some by getting help from more experienced Friends.

Bring into your mind the Holy, the Mystery, always within us and always around us. This Holy Mystery, I call “Christ.” I feel Christ flowing like water, blowing like wind, surrounding us, penetrating us, flowing outward from us. In this awareness, we can know that all of us belong to one another and to all creation. Now imagine that we might pivot, all together, into caring for all creation – with immediate personal and corporate action.

How delighted we are when our children first begin to talk! What a miracle, what a joy! I have felt that joy and sense of the miraculous when that little being, my young child, could finally begin to share with me their wishes, thoughts, feelings, questions, and more – the first time they “used their words.” Even then, however, I was also aware of the drawbacks of learning our “native” spoken language. In the case of my own children, the language was English, and in learning this, I knew they would automatically be “pre-programmed” with the world-view inherent in English. This would limit where their minds could travel, just as learning a different “mother tongue” would limit their minds in a different way.