2021/08/06

The Quaker Reader by Jessamyn West | Goodreads

The Quaker Reader by Jessamyn West | Goodreads:

The Quaker Reader
by Jessamyn West (Editor)
 4.15  ·   Rating details ·  75 ratings  ·  6 reviews


This long-treasured introduction includes a rich selection of Quaker writings from 1650 to the present. The writings illuminate the tenets of a just and loving religious faith and practice, and can inform and guide those familiar with or new to Quakerism.
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Paperback, 538 pages
Published December 12th 1992 by Pendle Hill Publications (first published 1962)
Original TitleThe Quaker Reader
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Silvio Curtis
Jun 15, 2009Silvio Curtis rated it it was amazing
A good collection of material, giving a historical overview of Quaker thought. A lot of primary sources by Quakers, some primary sources by non-Quakers, and a few secondary sources. A wide variety of styles, but the focus tends to be on the individual religious experiences of Quakers. If there's a weak spot, it's probably the difficulty integrating the individuals' experiences to get a sense of the history of Quakers as groups. (less)
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Daniel
Nov 09, 2009Daniel rated it liked it
some of the selections in this book are a little strange. the catalog as a whole fails to give a very comprehensive sense of the development of quaker thought, and the history behind that thought is often entirely obscured. west's idiosyncratic commentary sometimes trespasses into the nonsensical or simply irrelevant. that being said, it's a big, juicy anthology, and the foundational texts that form its early sections are tremendous. (less)
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Eli
Apr 20, 2009Eli rated it it was ok
Shelves: religion-christianity
I have a much older edition, from 1960-something. The commentary feels quite dated, but the primary sources are fascinating.
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Gregory Broderick
Nov 23, 2012Gregory Broderick rated it it was amazing
Fantastic Read

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Top reviews from the United States
elderberryjam
5.0 out of 5 stars Great for study and meditation/worship
Reviewed in the United States on November 15, 2016
Verified Purchase
A small group was using this for a study prior to Quaker meeting-for-worship at a meeting I was visiting. Jessamyn West was the author of the book used for the movie, "Friendly Persuasion." I was so impressed with the discussion that I bought this book for myself. Each chapter has excerpts from different Quaker writers.
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Richard D. Ackerman
5.0 out of 5 stars An Excellent Series of Essays on Quaker Theology and Conduct
Reviewed in the United States on May 25, 1999
Verified Purchase
This books contains a variety of short essays on Quaker theology and conduct. It also contains important excerpts from the Journal of George Fox.
The book specifically and fairly acknowledges the scarcity of Friends' "theology" as an historical matter. However, this is amply supplanted by readings from the works of William Penn and others who were in a position to speak about the conduct of the Quakers and their effect on those around them. This 'third-person' perspective provides a unique insight into the lives of those known as the 'Quiet Rebels' in early American history and provides for a stimulating and educational reading experience. The editor should be credited with her fine selection of Quaker readings.
In short, the book is an excellent survey of Quaker thoughts and actions throughout history. By the time one reaches the end of this book, the reader should find themselves in the rather enjoyable position of feeling as though they know a 'Quaker'.
38 people found this helpful
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Kenny
5.0 out of 5 stars Excellent Collection
Reviewed in the United States on August 19, 2011
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This is a fine collection of writings from early Quakers to fairly recent times. The reader gets a sense of the times in which Quakerism was developed and also of what made its early practitioners special. This is, in my opinion, a very good source to those new to Quakerism or curious about what it's really about and whence it came. West includes background and analysis for each piece.

I would consider this a must-have book for any meeting house library or religious book collection.
2 people found this helpful
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Thomas A. Renick
4.0 out of 5 stars Quakers -Searching for the inner light
Reviewed in the United States on September 10, 2010
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This book is a compilation of writings from Quaker mystics. Goes from George Fox in 1600s England to more modern authors in their quest to understand God and social justice. Many members of the "Friends" today are agnostic and interested in only social programs, this book should be required reading for all who aspire to be a good "Quaker" and Christian.
2 people found this helpful
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karin morgan
5.0 out of 5 stars good book on Quaker history from it's formation from the ...
Reviewed in the United States on August 23, 2014
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good book on Quaker history from it's formation from the beginning .Why they are against war, slavery. And why they have silent prayer.
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Sandra L. Sparks
5.0 out of 5 stars Five Stars
Reviewed in the United States on December 20, 2016
Verified Purchase
A great reconnection to what is important about faith, to accept and experience "that of God in everyone."
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t-squared
5.0 out of 5 stars Shapers of Ideas
Reviewed in the United States on July 21, 2014
Verified Purchase
I use this for my spiritual enhancement. Wisdom is always on time. And, this collection of wisdom is too.

2021/08/05

William Penn/Seeking Faithfulness Lectures - Pendle Hill

William Penn/Seeking Faithfulness Lectures - Pendle Hill - A Quaker study, retreat, and conference center near Philadelphia, Pennsylvania



William Penn/Seeking Faithfulness Lectures (free to download in epub & PDF formats)


There are many free epub readers available online for Windows, Mac, Android, and Apple iOS.

The William Penn Lectures started as a ministry of the Young Friends’ Movement of Philadelphia Yearly Meeting (PYM). In the beginning of the last century, “Young Friends” was the community of young adults from both the Hicksite and the Orthodox Philadelphia Yearly Meetings, which reunited in 1955. The Young Friends Movement began the lecture series “for the purpose of closer fellowship; for the strengthening by such association and the interchange of experience, of loyalty to the ideals of the Society of Friends; and for the preparation by such common ideals for more effective work through the Society of Friends for the growth of the Kingdom of God on Earth.” The name of William Penn was chosen because the Young Friends Movement found Penn to be “a Great Adventurer, who in fellowship with his friends started in his youth on the holy experiment of endeavoring ‘To live out the laws of Christ in every thought, and word, and deed; and that these might become the laws and habits of the State.’”

The first run of William Penn Lectures were given between 1916 and 1966, and are warmly remembered by Friends who attended them as occasions to look forward to for fellowship with our community, inspiration, and a challenge to live into our faith.

The lectures were published by the Book Committee of PYM, and PYM has since granted Pendle Hill and Quaker Heron Press permission to reproduce the lectures as free e-books.

Although it was announced in 1960 that the series would be discontinued, several lectures were published in the early ’60s. It appears that the lectures given between 1923 and 1931 were never published. If we come upon manuscripts of these lectures, we hope to publish them in future.

In 2010, the Young Adult Friends of PYM revived the series, officially launching the second run of the William Penn Lectures in 2011. The series was renamed the Seeking Faithfulness series in 2016, as part of the Young Adult Friends of PYM’s concern for dismantling racism within the yearly meeting and the wider society. It no longer felt rightly ordered to have a major event named after a slaveholder. The Seeking Faithfulness series is hosted by the Young Adult Friends for the benefit of the whole yearly meeting community, and invites a Friend to challenge us all to explore new ways to practice our Quaker faith. The Seeking Faithfulness series seeks to nourish our spiritual lives and call us to faithful witness in our communities and throughout the world.

Requests for permission to quote or to translate should be addressed to:

Pendle Hill Publications
338 Plush Mill Road
Wallingford, PA 19086-6023
E-mail: publications@pendlehill.org

Below is a chronological list of the lectures soon to be available in epub (e-book) and PDF format. Just click on the link(s) to download. For a list of recommended e-readers for Windows, Mac, Android, and Apple iOS platforms click here – many can be obtained for free online.

1916/05 Elbert Russell ~ The Christian Life ~ e-book | PDF
1916/11 George A. Walton ~ The Quaker of the Future Time ~ e-book | PDF
1917 Norman M. Thomas ~ The Christian Patriot ~ e-book | PDF
1918 Harry F. Ward ~ The Christian Demand for Social Reconstruction ~ e-book | PDF
1919 Rufus M. Jones ~ Religion As Reality, Life and Power ~ e-book | PDF
1920 John Haynes Holmes ~ Heros in Peace ~ e-book | PDF
1921 Paul Jones ~ Hidden from the Prudent ~ e-book | PDF
1922 Kirby Page ~ Incentives in Modern Life ~ e-book | PDF

1932 Henry T. Hodgkin ~ Can Quakerism Speak to this Generation? ~ e-book | PDF
1933 John A. Hughes ~ The Light of the World ~ e-book | PDF
1934 Harold E. B. Speight ~ Tradition and Progress ~ e-book | PDF
1935 Patrick Murphy Malin ~ Design for Living ~ e-book | PDF
1936 Howard W. Hintz ~ The Basic Necessity for Spiritual Reconstruction ~ e-book | PDF
1937 Douglas V. Steere ~ The Open Life ~ e-book | PDF
1938 Howard H. Brinton ~ Divine-Human Society ~ e-book | PDF
1939 Thomas R. Kelly ~ Holy Obedience ~ e-book | PDF
1940 Allen D. Hole ~ Sharpening the Edge of the Spiritual Message ~ e-book | PDF
1941 Rufus M. Jones ~ The Vital Cell ~ e-book | PDF
1942 Kenneth Boulding ~ The Practice of the Love of God ~ Kindle | Nook
1943 Edward R. Miller ~ In the Nurture of the Lord ~ e-book | PDF
1944 Henry J. Cadbury ~ Two Worlds ~ e-book | PDF
1945 Cecil E. Hinshaw ~ The Light Within as Redemptive Power ~ e-book | PDF
1946 Gilbert H. Kilpack ~ The City of God and the City of Man ~ e-book | PDF
1947 D. Elton Trueblood ~ A Radical Experiment ~ e-book | PDF
1948 Bayard Rustin ~ In Apprehension How Like A God! ~ e-book | PDF
1949 Jean Toomer ~ The Flavor of Man ~ e-book | PDF
1950 Amiya Chakravarty ~ A Saint at Work ~ e-book | PDF
1951 Clarence E. Pickett ~ Having Done All, To Stand ~ e-book | PDF
1952 A. Burns Chalmers ~ Declaring the Everlasting Truth ~ e-book | PDF
1953 H. Richard Niebuhr ~ The Churches and the Body of Christ ~ e-book | PDF
1954 Thomas Shipley Brown ~ The Personal Relevance of Truth ~ Kindle | Nook
1955 Elfrida Vipont Foulds ~ Living in the Kingdom ~ e-book | PDF
1956 Elise Boulding ~ The Joy That is Set Before Us ~ e-book | PDF
1957 Norman J. Whitney ~ Into Great Waters ~ e-book | PDF
1958 Ira De A. Reid ~ Peace and Tranquility: The Quaker Witnesses ~ e-book | PDF
1959 Henry J. Cadbury ~ The Character of a Quaker ~ Kindle | Nook

1962 Albert Bigelow ~ Freedom to Love ~ e-book | PDF
1963 Landrum Rymer Bolling ~ The Search for a Sense of Unity ~ e-book | PDF
1964 Allan A. Glatthorn ~ God’s Lonely Man ~ e-book | PDF
1965 Dorothy H. Hutchinson ~ Unless One is Born Anew ~ Kindle | Nook
1966 Warren W. Wiggins ~ If You Want to Have a Friend ~ e-book | PDF

Videos of recent William Penn/Seeking Faithfulness Lectures:

Creative worship by Brinton, Howard Haines PDF EPUB FB2

[Download] Creative worship by Brinton, Howard Haines PDF EPUB FB2
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Creative worship

by Brinton, Howard Haines

  • 168 Want to read
  • 6 Currently reading

Published  by G. Allen & Unwin, ltd. in London .
Written in English

    Subjects:
  • Worship.,
  • Society of Friends

  • Edition Notes

    Statementby Howard H. Brinton.
    SeriesSwarthmore lecture,, 1931
    Classifications
    LC ClassificationsBX7731 .B75
    The Physical Object
    Pagination94 p.
    Number of Pages94
    ID Numbers
    Open LibraryOL6773460M
    LC Control Number32011016
    OCLC/WorldCa2191079





Howard Brinton as a Theologian and Apologist for "Real Quakerism"

Howard Brinton as a Theologian and Apologist for "Real Quakerism"

Howard Brinton as a Theologian and Apologist for "Real
Quakerism"
Anthony Manousos 

Anna Brinton: A Study in Quaker Character (Pendle Hill Pamphlets) eBook : Mather, Eleanore Price

Anna Brinton: A Study in Quaker Character (Pendle Hill Pamphlets Book 176) eBook : Mather, Eleanore Price: Amazon.com.au: Kindle Store






Anna Brinton: A Study in Quaker Character (Pendle Hill Pamphlets Book 176) Kindle Edition
by Eleanore Price Mather (Author) Format: Kindle Edition

. . . Anna was born October 19, 1887. Charles and Lydia Bean Cox lived in College Park, a suburb of San Jose, California, and here their two daughters grew up in a redwood shingled house on a large comer lot. The streets, unpaved and without sidewalks, were lined with beautiful poplar trees. Yellow leaves raked into heaps in the autumn made lovely bonfires. There were few homes near them. But the little Friends’ meeting house was less than two blocks down the street. Here Anna and her younger sister, Catharine, learned to sit quietly, and listened to more or less understood words, which they felt deeply and pondered. . . .

. . . She was strong, she was competent, she was concerned. But all this would have been useless without her vision and understanding. She had a sense which told her when a break was due: a picnic, or a dance, or a party. And to such festivals she gave the same degree of commitment that she gave to the most solemn occasions. . . .
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This is the story of Anna Brinton. The nucleus of the material used in this pamphlet was dictated by Anna Brinton in 1963, and has been supplemented by her written reports to the American Friends Service Committee from Tokyo in 1952-54. To these have been added the reminiscences of her sister, Catharine Cox Miles, and of Howard Brinton. 

The author is also grateful for material contributed by friends, much of which was presented at the Memorial Services held at Twelfth Street Meeting House and at Pendle Hill.

LA Quaker: The Making of 20th century Quaker Peacemakers: Anna and Howard Brinton

LA Quaker: The Making of 20th century Quaker Peacemakers: Anna and Howard Brinton



The Making of 20th century Quaker Peacemakers: Anna and Howard Brinton

Howard and Anna were both deeply committed peacemakers whose example can teach us much today, as I show in my pamphlet "Living the Peace Testimony: the Legacy of Howard and Anna Brinton" (Pendle Hill, 2004). Both left the academic world to join the newly founded AFSC and do relief work after World War I. They served as volunteers, freely offering their talents as writers and organizers. Anna went to Breslau, the capitol of Lower Silesia, the southeastern part of Germany, where she became involved in the feeding program. It was there that Howard joined her. Their marriage resulted from their joint commitment to be peacemakers and relief workers.


Both remained committed to the AFSC and peacemaking throughout their lives. When Anna resigned as Administrative Director of Pendle Hill in 1949, she took a job with the AFSC international relations program. When Howard and Anna went to Japan in 1952-1954, they went as representatives of the AFSC and Pendle Hill.[1] Anna immediately became involved in the two relief centers run by Friends in Tokyo, Setagaya and Toyama Heights. Located in an old military barracks, Setagaya had been converted into housing for over a thousand families. The AFSC Neighborhood center at Toyama Heights was a childcare center. Anna was not only a frequent visitor to these centers, she also traveled to Korea to support AFSC’s program work there.


Because the Brintons had no set assignment, they felt free to do whatever they felt led to do. Howard gave talks in various parts of Japan on a wide variety of topics related to Quakerism. According to Howard, his “most important achievement in Japan was to assist a group of Nichiren monks to plan a world pacifist conference to be held at eight major cities in Japan. These monks had been bomber pilots. Their experiences as bomber pilots made them pacifists. Their leader, Nittatsu Fujii, had been in India and under the influence of Gandhi.”[2] Seven foreign Quakers attended, but none of the Christian missionaries. “Although themselves pacifists,” wrote Howard, “[these missionaries] apparently did not feel ready to work with Buddhists.”[3]

Interestingly, Howard was not able to secure support from the American Friends Service Committee for this venture because “they feared too much Communist influence.” According to Howard, the American embassy in Tokyo (no doubt under the influence of McCarthyism) had spread the word that the conference would be infiltrated by Communists.

In his first speech, Howard “tried to show that all the great religions in the world were pacifist at the beginning.” His address was mimeographed and circulated widely. The fourth and final meeting was held at Hiroshima. There he and the Mexican Quaker Herberto Sein lived in a home built by Floyd Schmoe (a Quaker pacifist and CO who built homes in areas of Hiroshima destroyed by the atomic bomb).[4] Over 80,000 people attended this final meeting and there was also an elaborate parade described in detail by Anna Brinton.[5]

Howard said that these meetings were interfered with by Communists only at the closing meeting in Tokyo. There two of the Communists, a Canadian missionary and a Buddhist monk from Ceylon, attacked the United States for using atomic weapons.

Howard also spoke out against the U.S. use of atomic weapons and was congratulated by the Japanese. “The Japanese had suffered so much that militarists were very unpopular and pacifists were welcome,” recalled Howard.

Howard’s awakening to pacifism took place in Europe after World War I. He saw Quakers as having an advantage over other religious groups because “the Society of Friends has come through the war with hands unstained by blood that sacrifices might be offered for the healing of the nations.”[6] He argued that Friends have an opportunity to make a difference in the world because they were not part of the war propaganda effort. “[Friends] have many times been able to do things impossible to a semi-official organization like the Red Cross. In Russia they have circulated freely among all factions. They have carried supplies across the barriers of hate within the old Austrian Empire, where others had failed.”[7] Howard called upon Friends to move beyond quietism into an active engagement with service and peace making.

As a Quaker, Howard had always supported the Peace Testimony as a personal witness, but in the aftermath of World War I he came to realize that another world war was inevitable unless Friends and others took positive action to promote peace. “To refuse to fight evil with evil is only the first mile,” wrote Howard. “The second is to overcome evil with good.”[8] While tutoring German students in Berlin, Howard discovered that many of them were learning English in order to prepare for the next war. They did not accept defeat. “What Hitler was to plan later,” recalled Howard, “was already having its beginnings in the minds of the students.[9] Howard’s response was to write an “Appeal to German Youth,” which was later published in the American Friend in the USA.[10]

In this essay, Howard took a philosophical view of developments in Germany. He told German students that one of Germany’s greatest periods of literature and philosophy occurred when Napoleon was sweeping over Europe and had conquered their country. Howard argued that the German idealists were instrumental in saving humanity from eighteenth-century rationalism and scientism. Kant’s great achievement was to use “the critical methods of the new science which threatened to destroy humanity’s faith in itself to build up that faith anew on a surer basis”[11]

In Howard’s view, modern critics, especially psychologists such as Freud (whom he does not mention by name), had destroyed this German idealism and replaced it with a materialistic approach that dehumanizes human beings. Howard was particularly appalled by the use of psychological techniques for war propaganda.

Howard felt that scientists bore a burden of guilt for the unprecedented destruction wrought by modern warfare. He wrote, “The war through which we have just passed, has shown that modern science, which we supposed was devised to further civilization, can be used to reduce man to a beast, and destroy what the years have built up.”

Howard concluded by observing that the spirit of service and idealism is desperately needed in the postwar world. “The world is in pain. Men have lost their way. Another war will bring a new age of darkness and yet every move of the diplomatists of Europe increases the probability of another such war.”

Howard’s idealism was tinged with realism about human weakness. For this reason, he rejected the idea of inevitable historical or spiritual progress, an idea he associated both with Hegel and with his mentor Rufus Jones. According to John Cary, when Howard was asked what he thought of Rufus Jones, he replied: “He was too Hegelian.”[12] For Howard, human progress could best be described in that old phrase: “Two steps forward, one step backward.” Having experienced first-hand the brutality of modern war, Howard was far less optimistic than Rufus Jones and his generation. Although Howard was not as “disillusioned” as those of the Jazz Generation, he could to some extent understand and empathize with their “doubt and bewilderment.”[13]

It should be noted that after World War I, pacifism was embraced by most mainline Protestant leaders, as Patricia Appelbaum explains in her book Kingdom to Commune: Protestant Pacifist Culture between World War I and the Vietnam Era (University of North Carolina Press: 2009):

Most Protestant denominations during that period [after World War I] declared themselves opposed to war. Interdenominational groups like the Young Men’s Christian Association (YMCA) fostered pacifism. Many of the more than one hundred peace organizations founded in the 1920s had significant mainline participation and leadership.[14]

Because of their historical commitment to the Peace Testimony and their distinctive beliefs and mode of worship, Quakers had a unique role to play in this movement. “While chroniclers of Quaker history have often focused on Friends’ exceptionalism,” writes Appelbaum, “I would suggest instead that Quakers occupied a sort of borderland with respect to the Protestant mainline. They had by the turn of the twentieth century moved some distance away from their original sectarianism, and over the course of the century they developed many social and theological connections with the mainline. On the other hand, their beliefs and practices remained distinctive enough that those who joined them as converts experienced Quakerism as different from other Protestant communions, and many midcentury mainliners regarded the Society of Friends as model denomination different from their own.”[15] Applebaum sees the relationship between Quaker and mainline Protestant pacifism as “dialectical.”

During the 1920s, Howard did what he could to promote pacifism at Earlham College and elsewhere. Howard’s experience during the war also made him impatient with Friends who rest on their laurels or take a passive approach to peacemaking. In a 1926 commencement address to the graduating students at Barnesville, Ohio, Howard warned about the dangers of complacency during times of peace:

You are just old enough to remember how the great war came upon us and found us unprepared for the emergency. We had been thinking too much about traditions and not enough about the world around us. Finally we rallied from the shock and discovered that our peace testimony did not mean merely that we did not do certain things, it meant that we did do other things. We found our work in helping heal the wounds of war. Now that the number is growing who believe that only evil can came out of the war, we are patted on the back and told how wonderful we are. It is time for great humility. The truth is that since the stimulus of active relief work is removed, we are drifting back to our old negative attitude and peace means only that we don’t fight, not that we are endeavoring to make a world where peace is possible.[16]

Because Howard and Anna had both seen first-hand the horrific effects of war, they never lapsed into their pre-war complacency about the need to witness and work for peace. More will be said later about how the Brintons embodied the Peace Testimony both in their actions and in their writings.

Of particular concern to Howard (and to most Quakers at this time) was pacifism. The pacifist movement spread throughout Europe and the United States in the 1920s and 1930s, but the threat of a second war world caused some to doubt whether pacifism would be enough to stop the rise of militarism in Germany and Italy.

“Friends believed that their pacifism followed so naturally and inevitably from their other more fundamental principles that little is said about it in early Quaker writings,” wrote Howard.[17] Although some might question how widespread pacifism was among early Friends, twentieth century Quakers certainly felt the need to articulate their pacifist principles. Early Pendle Hill pamphleteers included A.J. Muste (1885-67), who wrote “The World Task of Pacifism” (#13, 1941) and “War is the Enemy” (#15, 1942), and Richard Gregg, who wrote “Pacifist Program in Time of War” (#5, 1939) and “A Discipline for Non-Violence” (#11, 1941). But it was Howard who articulated the theological basis for Quaker pacifism in a way that has had an enduring influence upon Friends.

As World War II broke out in Europe, Howard began writing essays on pacifism which were collected into a Pendle Hill booklet called Critique by Eternity (1943). In this booklet, which was widely used in Quaker First Day Schools, Howard lays out what have become the seminal ideas of Quaker peacemaking.

First, Howard argued that isolationism and pacifism are polar opposites. The true pacifist is engaged with the world, and seeks to bring about a peaceful society by eliminating injustice. A pacifist is someone who has experienced inner peace, usually within the context of a supportive religious community, and then seeks to bring out peace in the world through the elimination of selfishness. The root cause of war is a sense of isolation that leads to barriers between people—borders, tariffs, armies, etc.

In “Why Are Quakers Pacifists?” Howard uses a historical approach. He discussed the faith and practice of early Friends and observed that they did not write a lot about pacifism or the Peace Testimony because they were primarily concerned not with “right action in itself but a right inward state out of which right action will arise.”[18]

In “Blitzkrieg and Pacifism” Howard takes an approach rooted in biology (Howard frequently described Quaker approach to religion as “organic” as opposed to the “mechanical”).[19] According to Howard, violence depends on quickness because its very nature is mechanical and self-destructive. Pacifism, on the other hand, works slowly because it is an organic process. “The pacifist therefore cannot depend on blitzkrieg methods,” concludes Howard. “He must abide the slowness of organic. An inanimate bomb reaches its goal swiftly, annihilating whatever is in its way. A living object is soft and pliant, slowly adjusting its environment to itself. It must always depend on small beginnings, germ cells which are perhaps invisible. The pacifist is not afraid of minute beginnings, aimed at the distant future. Violence works quickly, but in the realm of life results are never swift.”[20]

In Howard’s view, curing the unhealthy tendencies in a violence-addicted society like ours will not be accomplished quickly through some kind of pacifist “wonder drug,” but will require a slow, organic healing process.

Like Gregg, Muste and others who regarded pacifism as a way of life, Howard was convinced that pacifism cannot succeed if it is based merely on facts, theories and intellectual concepts. True pacifism must be grounded in spiritual experience, and in a community where peace and reconciliation are practiced as a way of life. This “new pacifism,“ as Howard termed it, also requires discipline and training, not unlike that of a soldier. “As on the drill ground soldiers acquire the habit of obedience,” wrote Howard, “so, in the discipline and collective experience of the meeting, worshippers become wonted to heed the Captain of their souls.”[21]

Howard’s ideas about peacemaking have permeated Quaker thinking and still have relevance today. The Brintons’ commitment to the peace testimony also had an influence on their son Edward, who turned 18 one month after the Japanese attacked Pearl Harbor. Ed became a conscientious objector and served in a Civilian Public Service Camp (CPS). As a result, Anna took a special interest in the camps and wrote an essay called “Uncharted Education” for the Friends Intelligencer. In this essay, she reflected on the educational opportunities that CPS camps afforded—no doubt concerned about what might happen to young men like her son during this critical period.

Anna painted an idealistic picture of what life in a CPS camp could or should be like. Among other things, she proposed that they include adult study classes like those at Pendle Hill and the New York School for Social Research, and encouraged Friends to offer their services as lecturers and teachers. In the spring of 1943, Pendle Hill hosted a training institute for directors of CPS Hospital units. It also welcomed Friends and others involved with the Friends Ambulance Unit in China.[22]

It is characteristic of Anna that she would see the challenges of life in a CPS as an opportunity to grow spiritually and intellectually. She concluded: “The seriousness of the peace testimony in war time and the difficulty of exemplifying it in collective life under the draft bring a steady pressure on all C.O.’s. It is pressure that makes marble out of limestone. Pressure may produce from Civilian Public Service at least some superior and enduring qualities.”[23]

Her words proved prophetic. Many of the young men who served in the CPS camps, often under tremendous stress and pressure, and under conditions far from ideal, went on to become leaders in the Religious Society of Friends.

After WWII, Howard and Anna both became involved with the ecumenical movement where they became advocates for the Quaker Peace Testimony as an essential part of Christian witness.

Brinton attended the founding assembly of the World Council of Churches in Amsterdam in 1948, the year after Friends were awarded the Nobel Peace Prize for their efforts in relief and reconstruction following two world wars. Brinton wanted the assembly to adopt a pacifist stance and met with little resistance:

Those of us who were pacifists or inclined toward pacifism, found it surprisingly easy to introduce into the Report such declarations as ‘War is contrary to the will of God,’ ‘War as a method of settling disputes is incompatible with the teaching and example of our Lord Jesus Christ,’ ‘The church has always demanded to obey God rather than men.’

It was, however, disappointing to Brinton to discover afterwards that some of the delegates agreeing to these words were followers of “Christian realists” such as Reinhold Nieburh and adopted this stance with a mental reservation because it constituted “an unattainable ideal, a perfectionism impossible of achievement in this imperfect world” (390).
In Friends for 300 Years, Howard wrote a theological defense of pacifism against those such as Niebuhr and Barth who considered peace unattainable in a sinful world. Howard challenged Christian Realism with the Quaker belief in the Inward Light. Niebuhr felt that Christians had a responsibility to resist evil, even if it meant resorting to violence. As Howard explained in Friends for 300 Years, Friends believe that we must live according to the measure of the light that has been inwardly revealed to us, including Christ’s teaching that we “love our enemy.” Even though human beings are imperfect, and even though human society is flawed, we are obliged to follow Christ’s example to the best of our ability, as Spirit leads us.
“If Jesus was himself a pacifist, as even the Neo-Orthodox admit,” wrote Howard, “we must be pacifists also if we obey his command to follow him.”[24]
For Howard, the Quaker approach to Christian ethics is best summed up in a rejoinder by Joseph Hoag, a nineteenth-century peace advocate. When Hoag advocated the Quaker peace testimony in 1812, a member of the audience said, “Well, stranger, if all the world was of your mind I would turn and follow after.”
Hoag replied, “So then thou hast a mind to be the last man to be good. I have a mind to be one of the first and set the rest an example.”[25]
Anna did her bit to support peacemaking by joining the board of the AFSC in 1938 and serving for nearly 30 years. From 1958-1960 and from 1962-1965 she served as vice president of the Board. In 1965, she resigned from the Board due to old age and ill health.


At this time, Doris Darnell wrote a letter on behalf of the American Friends Service Committee in which she remembers with fondness Anna’s thirty years of service.

It is impossible to put into words what Anna Brinton meant to the AFSC. To new staff members I have said that at some point they must meet Howard and Anna Brinton. . . .

The day I most cherish in the past six months was that May Monday when the Personnel Department was to spend an hour at staff meeting interpreting our work to others. Through posters, brief comments, witty but informative flow charts we attempted to communicate some of the demands, pressures, and achievements. And then came the frosting on the cake when Anna Brinton spoke of the old days, illustrating the points she was making with humor, with telling anecdotes, with an obvious delight in having been part of it all. Her fund of stories, her interest in each person as an individual, her acceptance of human frailties made her beloved by all. We who knew her well will have a special feeling of being among the privileged many. How fortunate we all are whose lives were touched and brightened by hers![26]

In my pamphlet, “Living the Peace Testimony: The Legacy of Howard and Anna Brinton,” I address the question: What can we learn from the Brintons’ experience of peacemaking?

First, Quaker pacifism is not based upon intellectual concepts or an ideology. Rather it springs from a religious concern, inwardly felt as a “leading of the Spirit.”

Second, such leadings often involve reaching out to those who are seen by society as the enemy and building bridges of understanding.

Third, Quaker peace activism is not a profession or career, but a way of life.

Anna Brinton summed up the main elements of Quaker mission/activism as follows:

These [missions] were in no sense career activities, they were a kind of volunteering carried on without the spur of reputation. Even to assess prospects of success or failure played no real part in the effort. The important factor is obedience to an inward requirement clearly felt, and agreed to by one’s fellow members. With this impetus, ordinary men and women have undertaken extraordinary missions.

In fewer words, in a 1963 symposium on the “Spiritual Basis of AFSC Work” Anna told this anecdote: “Someone once asked a staff person at Pendle Hill if she liked her job, and the woman replied, ‘It’s not my job, it’s my life.’”

Through their writings and teaching Howard and Anna Brintons helped to clarify the spiritual, theological and historical basis for the Friends’ Peace Testimony. But it is in their lives that we see most vividly the Quaker spirit at work in the world. This legacy of peacemaking continues to be invaluable as we struggled to find our own way as Quaker peacemakers in the twenty-first century.




===
[1] Autobiography, p. 99. Much of this section is taken from Living the Peace Testimony, The Legacy of Howard and Anna Brinton, Anthony Manousos. Pendle Hill Pamphlet 372.
[2] See Brinton’s “World Pacifist Conference,” Friends Intelligencer, Sixth Month 12, 1954.
[3] “Buddhists, Quakers, Peace,” by Howard Brinton, The Friend, Sixth Month 10, 1954, p. 416.
[4] Autobiography, p. 102.
[5] Mather, p. 32: “We marched with yellow robed priests from Ceylon. Some Indians wore business suits, others their Prince Alberts. The Japanese were in stiff brocade. Priest Fujii and his monks and nuns, all newly shorn the night before so that their pates were smooth as ostrich eggs, were clad in white with yellow mantles. Many were beating fan-shaped drums. . . . The cadence of this refrain [“Hail to the Lotus of Perfect Truth”] ran through everything, greeting us on station platforms, giving a rhythm for our walking, and faintly or more loudly was heard at any hour of day or night. . . . We were feasted, flowered, and photographed, and put up at the finest of Yamagata’s Inns.”
[6] “The Present Strategic Position of the Society of Friends,” The Friend, Fourth Month 29, 1920, p. 518.
[7] Op. cit. p. 518.
[8] Op. cit. p. 518.
[9] Autobiography, p. 33-34.
[10] American Friend, Seventh Month 7, 1921, p 533.
[11] Op. cit., p. 534.
[12] John Cary, a professor of German at Haverford College, who is married to Brinton’s daughter Catharine.
[13] In “Quakerism and Progress,” written at the height of the Great Depression, Brinton wrote: “Through science we proclaim a god-like control over Nature and through science we reduce ourselves to the very nature we seek to control. The man of today is a pitiable figure. Driven back on himself because he has lost his material goods, he looks into his soul and finds it empty. It is an age of doubt and bewilderment” (Friends Intelligencer, Sixth Month 11, 1932, p. 439). Brinton argued that “my study of the evolutionary process has led me that we can go forward only by occasionally going backward.” This meant returning to a simpler, more “organic” way of life associated with Quakerism.
[14] Opus cit, p. 3.
[15] Ibid, p. 5.
[16] Delivered 6th mo. 4th, Olney Current, 1926?, pp. 16-22. Translated into German and reprinted in the German Quaker newsletter, Mittelungen fur die Freunde des Quakertums in Deutschland, January 1926. From the Howard Haines Brinton and Anna Shipley Cox Papers, Quaker Manuscript Collection, Haverford College Library.
[17] Friends for 350 Years, Wallingford, PA: Pendle Hill Publication, 2002, p. 196. Margaret Bacon in her note observed that “the expectation that members would not fight was probably less common in the seventeenth century than here stated” (p. 287).
[18] Critique by Eternity, Wallingford, PA: Pendle Hill, 1943, p. 21.
[19] Brinton’s ideas here may also have been influenced by Taoism and by the mystical works of Jacob Boehme, who was the subject of Brinton’s doctoral dissertation.
[20] Op. cit., p. 19.
[21] Op cit., p. 24.
[22] Pendle Hill Bulletin, #48, June, 1943.
[23] Friends Intelligencer, First Month 15, 1944, p. 42.
[24] Friends for 350 Years, edited by Margaret Bacon. Pendle Hill: Wallingford, PA, 2002.
[25] Ibid, pp. 196-7.
[26] Letter by Doris Darnell, Philadelphia, PA, October 30, 1969.

Amazon.com: Ann Liem Jacob Boehme: Insights into the Challenge of Evil

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Jacob Boehme: Insights into the Challenge of Evil (Pendle Hill Pamphlets Book 214) Dec 10, 2014
by Ann Liem
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Quakerism is founded upon the belief that the mystical encounter is central to religious life. We feel that God Speaks within the heart of every man in love, conscience and the revelation of truth, and will go on doing so as long as man exists to listen. From time to time, throughout history, He speaks with unusual force and clarity, revealing truth to a culture or to the entire world through prophets – devout and selfless men and women who prove their dedication to his purpose. Holy Scripture itself, we never forget, is the result of the mystical experience.

Within the Christian tradition, few purer, more dedicated instruments of divine revelation ever lived than the “little cobbler of Goerlitz.” Jacob Boehme. This extraordinary man – mystic, visionary, illuminate, clairvoyant – was born in 1575, forty-nine years before the birth of George Fox, and died in 1624 only a few months after Fox came into the world. Boehme has sometimes been called the most illustrious forerunner of Quakerism; but, reflecting on his life, one is struck by something more. His religious convictions, his earnest piety his manner of expression, as well as his family background and boyhood, are so similar to those of the founder of the Society of Friends as to suggest a profound spiritual kinship. Were they linked, these men who never met in life, by some grand plan involving the revelation of truth and the converting of a people to follow it? The question teases the mind and returns again and again as one compares their thought, the forces that molded their characters, and their writing styles, of which the tone, the cadence, even the figures of speech are alike, if not identical.
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The Mystic Will: Based Upon a Study of the Philosophy of Jacob Boehme by Howard H. Brinton | Goodreads

The Mystic Will: Based Upon a Study of the Philosophy of Jacob Boehme by Howard H. Brinton | Goodreads

The Mystic Will: Based Upon a Study of the Philosophy of Jacob Boehme

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This scarce antiquarian book is a facsimile reprint of the original. Due to its age, it may contain imperfections such as marks, notations, marginalia and flawed pages. Because we believe this work is culturally important, we have made it available as part of our commitment for protecting, preserving, and promoting the world's literature in affordable, high quality, modern editions that are true to the original work. (less)

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Hardcover284 pages
Published May 23rd 2010 by Kessinger Publishing

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Phil Calandra
Feb 24, 2016rated it really liked it
This clearly is the best and most comprehensive book which I have read on the life and mysticism of Jacob Boehme vis-a vis the political and religious climate of the period. The author, Howard Brinton, explains Jacob Boehme's mysticism in very understandable terms in ways in which other books have not succeeded in doing. Furthermore, the author has succeeded in interpreting several passages in various books written by Jacob Boehme which, heretofore, have been totally incomprehensible. The author further states that Jacob Boehme's philosophy was in constant modification which can be seen in his successive writings. This may have been in Boehme's difficulty in interpreting his own mysticism.
The author's main contention is that there are two wills in man, one which is directed outwards into nature toward the finite, and the other which is directed toward the infinite. The mystical experience is whereby "God" and the "Soul" are united in an indivisible experience which no symbol can adequately represent. The author contends that "God" is the Being of all beings and we are "gods" in Him through which He reveals Himself. Man can only divine things by identifying with the Divine. "Not I" (the ego) that knows but the "I am that I am" knows . Notwithstanding the foregoing, Boehme insists that man retains his individuality in this process. As aforementioned, although this book gives insight into Boehme which most other books fail to do, this is a complicated book which must be read and studied repeatedly. I believe this book is a valuable reference source and I would highly recommend it.
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