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Quakerism: A Mature Religion For Today by David Hodgkin



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Online Publications 

DateAuthorTitle
2010Angell, Stephen W.A Quaker in Iran
 It is a tremendous pity that so few Americans get an opportunity to travel in Iran. Its mosques and its ancient monuments are incalculable treasures, but the opportunity to visit with Iranian peoples is a treasure even more to be cherished.
 
2009King, Sallie B.A Quaker's Response to Christian Fundamentalism
 Many Friends are unprepared to meet the challenges of Christian fundamentalism. When acquaintances, co-workers or neighbors accost us, insisting upon certain conservative or fundamentalist theological views, many Friends find themselves tongue-tied and do not know what to think or say....
 
2009Gillman, HarveyWhat is Spirituality?
 Our attempts to establish a vision of peace, justice, equality, respect for the environment, are all aspects of this spiritual vision. Indeed our testimony in the world is the proof of the depths of the vision we have been granted.
 
2008Riemermann, JamesMystery: It's What We Don't Know
 In this essay the author reflects on the nature of reality and the origins of the Western monotheistic tradition. He, then considers the conundrum posed by this and raises questions regarding the nature of boundaries of Quaker universalism and where non-theists place fits in relation to it.
 
2008Rickerman, SallyTrust: My Experience of Quakerism's Greatest Gift
 The author, who from her lifetime immersion and experience of Quakerism , being given by nature to “march to a different drummer,” shares her discovery that it is not only a safe place to be but also an immensely enriching one. She reports on finding that “the resulting tensions between individualism, universalism, freedom and community are mediated by trust.
 
2007Gilman, Rhoda R.The Universality of Unknowing
 A snapshot of the life and writings of Luther Askeland, a philosopher, teacher and mystic. Luther Askeland, author of Ways in Mystery: Explorations in Mystical Awareness and Life, has published essays and articles. Rhoda Gilman reflects on the importance of Askeland's thinking in her life.
 
2007Seeger, Daniel A.Commerce, Community, and the Regulations of Universal Love
 John Woolman’s essay A Plea for the Poor provides a starting point for Dan Seeger’s reflections in this pamphlet, was a vigorous argument for justice and equality in economic relations. Thus, according to the author, if the universalist principles of Quaker belief extend an inner light and a spirit of love to all humankind, then certainly in today’s global world the ethics of Quakerism must extend to global economy. Seeger both reminds and makes the reader aware, therefore, that Friends from George Fox’s generations and beyond have questioned the moral crime of making human beings (as distinct from human labor) into a marketable commodity.
 
2006Gilk, PaulRadiant In Joy
 A long-time ecological thinker and critic of American consumerist society, h has also written two books and a collection of poetry. The essay presented here has been condensed from a longer piece, and I hope that in "pruning" it I have preserved for QUF readers a lot of its unique style—often blunt, sometimes whimsical, and always deeply thoughtful. Paul is the kind of appreciative author an editor loves to work with, and I follow his express instructions here in "taking a deep bow." R.R.G.
 
2006Williams, Patricia A.Hazardous Engagement: God Makes a Friend
 This spiritual autobiography, written during 2001 and 2002, is framed as a series of monthly letters to the spiritual presence. The author later discovered that this spiritual presence who had been her teacher during those seven years had taught lessons that were in close accordance with the theology of the first Quakers!
 
2005Boulton, DavidMilitant Seedbeds Of Early Quakerism  
 Was Gerrard Winstanley a Quaker? Did he have any direct connection with Quakers? Did George Fox read his books and pamphlets, and was he influenced by them? These questions — the first two, at least — were asked in the seventeenth century, and have been asked again by historians and scholars in the twentieth.
 
2005Sibley, Mulford Q.In Praise of Gandhi Technology And The Ordering Of Human Relations
 During the 20th century, Friends were deeply influenced by Gandhi’s concept of nonviolent resistance as a tool for social and political change. They have been less sympathetic to his ideas on technology, although as Sibley makes clear, those ideas were rooted in Gandhi’s religious beliefs and in a testimony of simplicity not unlike that of traditional Quakers.
 
2004Rush, DavidThey Too Are Friends A Survey of 199 Nontheist Friends
 While at Woodbrooke, as a Fellow, Rush was able to research on both sides of the Atlantic the perspective of 199 non-theist Friends. According to Doug Gwyn, “It is an important piece of fresh research on a growing phenomenon in the liberal branch of Quakerism over the past several years.”
 
2004Seeger, DanThe Mystical Path: Pilgrimage To The One Who Is Always Here
 In discussing mysticism, Dan Seeger observes, ’As there is given to us some degree of awareness of the ineffable mystery of God we are shown the way to complete ourselves, both as individuals and as communities, in accordance with the principles of compassion and truth which are the basis of our natural and intended character.’
 
2003Gilman, RhodaReview: Essays in Radical Quakerism by David Boulton
 Rhoda Gilman reviews a collection of articles by David Boulton, a British Quaker historian.
 
2003Wood, FrankWalking the Talk
 A sensitive article by a Friend who continues his search.
 
2002Fox, GeorgeFifty nine Particulars
 Fifty nine Particulars laid down for the Regulating things, and the taking away of Oppressing Laws, and Oppressors, and to ease the Oppressed. This is the first, since 1659, reprint of Fox’s impassioned plea to Parliament. It is not a theological treatise, but in the Addendum, Fox makes a passionate plea for religious liberty.
 
2001Schmoe, FloydWhy Is Man?
 QUF has edited selections from this book, originally published privately in 1983. This is a small collection of meditations on science, nature, humankind and God. Schmoe was a concerned Friend, a dedicated environmentalist and an active peacemaker.
 
2001Sells, MichaelThe Generous Qur'an
 QUF is privileged to be able to present Sells’ sensitive translations of ten of the suras (chapters) of the Qur’an. This gives our readers an opportunity to understand more fully and to appreciate the universality and beauty of the Islamic message.
 
2001Abbott, Jay & CooperWaiting and Resting in the True Silence: Three Essays from Friends Bulletin
 These three essays give the experiential reflections of three authors on the meaning of Meeting for Worship to each of them from a universalist perspective.
 
2000Sibley, Milford Q.Quaker Mysticism: Its Context and Implications
 This posthumously published essay gives the reader the clearest definitions of mysticism available. It also notes that Quaker mysticism, in its framework of group discernment, and helps distinguish illusion from truth in the religious experience.
 
1999Rickerman, SallyGrowing Up Quaker and Universalist Too
 The author looks back on her journey as a Quaker universalist -- from her ancestral roots in 17th-century Quakerism, to her family’s experiences on the American frontier, to her own being a 20th-century Friend by both ’nature and nurture’. She also reflects on her perceptions of Quakerism and the leadings that have drawn her into working for QUF.
 
1998Amoss, GeorgeReforming Christianity
 The early Quakers combined the apocalyptic, the mystical, and the prophetic.
 
1998Morgan, Arthur E.Should Quakers Receive The Good Samaritan Into Their Membership?
 As we look today at the world-wide wave of fundamentalism and see the way it threatens to divide both the world and the Religious Society of Friends, many of Morgan’s insights speak to us with fresh conviction.
 
1998Mulford Q. Sibley & Rhoda R. GilmanAuthority and Mysticism in Quaker and Buddhist Thought
 These two essays have a common thread which lies in the authority given by both Friends and Buddhists to personal religious experience. And this, as Sibley points out, opens the door to universalism, for mystical experience of the divine and sacred is universal, not limited to Christianity or any other religious tradition.
 
1997Alpern, RobinWhy Not Join the Unitarians?
 Can a non-theist find a home in the Religious Society of Friends?
 
1997Seeger, Daniel A.I Have Called You Friends: A Quaker Universalist's Understanding of Jesus
 Dan uses John 15:15 to explore his own relationship to and with Jesus and how it effects his universalism. He points out many of the ’unresolvable dichotomies ... innate to humankind’s spiritual quest’ and the overwhelming unifying quality of love.
 
1996Amoss, GeorgeOn Silent Worship
 What should I be doing during silent worship?
 
1996Cadbury, Henry J.A Quaker Approach to the Bible
 Given at the Guilford College 1953 Ward Lecture, Cadbury’s exposition of the Quaker approach is today still germaine to Friends as he carries on a long tradition.
 
1996Fager, ChuckThe Authenticity of Liberal Quakerism
 An answer to evangelical Quakers from the ’Beanite’ viewpoint.
 
1995Gilman, RhodaToward a New Universalism
 The importance of Quaker mysticism in defining what is Universal.
 
1995Hodgkin, DavidQuakerism: A Mature Religion for Today,
 This view of Quakerism -- as a body defined by its form of worship, the quality of its community, and its service to the world is presented by a presiding clerk, who later became secretary of Australia Yearly Meeting. He states that Quakerism is ’centered toward a God not cramped by definitions which will satisfy some and estrange others.’
 
1995van der Sprenkel, OttoFriends and Other Faiths,
 This is the text of the Ninth James Backhouse Lecture given in Canberra at Australia Yearly Meeting, January 7, 1973, and published by Friends at the same time. Among the implications of his title is that Friends themselves have a ‘faith’ or system of beliefs that can usefully be compared or contrasted with ‘other faiths.’
 
1994Conlon, EmilyWilliam Penn, Quaker Universalist
 A discussion of Elizabeth Gray Vining's pamphlet: William Penn, Mystic
 
1994Knudsen-Hoffman, GeneSpirit and Trauma
 During a time of mental illness, Knudsen-Hoffman explored the relationship between religion and psychological health. Insights gained and meaningful meditations from Quakerism, Zen Buddhism and Hasidic Judaism are shared with readers.
 
1994Nicholson, JohnThe Place of Prayer Is A Precious Habitation,
 The author summarizes for Friends the testimony of John Woolman about his rich and varied prayer life. He also helps us understand how it moved from direct prayer to living the spirit of prayer.
 
1994Swayne, KingdonUniversalism and Me
 A non-Christiam Quaker briefly explains his origins and his approach.
 
1992Balling, PeterThe Light upon the Candlestick
 QUF takes great pride in presenting a 1663 Quaker tract which argues for the authenticity of inward experience. This pamphlet also has a summary by Rufus Jones in its preface. The Epilogue reports on newly discovered connections between Quakers, the Collegiants and Spinosa.
 
1992Gwyn, DouglasThe Quaker Dynamic: Personal Faith and Corporate Vision
 Gwyn tells of his concern that Friends need focus to ’...reclaim the unique Christian spirituality of Quakerism as the shared core of our faith.’ Here he distinguishes between personal faith and shared witness, rejoicing in the light shining in lives of other religionists.
 
1992Hearing Where The Words Come From Four Perspectives
 Tom Ceresini, Mickey Edgerton, Al Roberts and Sally Rickerman heeded the comment made by a non-English-speaking American Indian, listening to John Woolman, ’I love to hear where the words come from.’ Sharing the wide variety of religious experience which shaped each’s faith, all present were able to hear the Spirit and not let words interfere with deep understanding.
 
1991Seeger, Daniel A.The Boundaries of our Faith A Reflection on the Practice of Goddess Spirituality
 This is a thoughtful account of events that started with a women’s weekend at Powell House (NYYM’s conference center) and ended at that year’s Yearly Meeting sessions. Seeger consulted with the Friends involved and has noted where their perspectives differed from his. QUF is indeed privileged to be able to publish this important document.
 
1991Watson, ElizabethJourney to Universalism
 Elizabeth lovingly shares her life’s spiritual experiences particularly as she made her pilgrimages to Israel, India and Greece. She found that the journey to universalism is a journey to the universe.
 
1990Walters, HerbAdventures in Listening
 Herb Walters has taken his Listening Project successfully to areas of racial, ethnic, and cultural conflict. Here he recounts some of the methods and results of the increasingly used ’Listening’ to bring seemingly opposed ’sides’ to mutual understanding and reconciliation.
 
1990Varieties of Religious Experience: An Adventure in Listening
 QUF was given an opportunity to truly listen with open hearts to the variety of ways that some of their fellow Friends, from a wide range of theological perspectives, give structure to their lives.
 
1988Seeger, Daniel A.Quaker Universalists: Their Ministry Among Friends and in the World
 Defines the reality of Quaker universalism and reviews the opportunities for the Fellowship to become a reconciling and enriching group among Friends.
 
1986Seeger, Daniel A.The Place of Universalism in the Religious Society of Friends: Is Coexistence Possible?
 One of four panelists speaking on Quaker ’theology’ at the 1986 FGC Gathering, Dan traces the universalist strain in Quakerism and reflects on ways to truly share our religious unity.
 
1985Dulles, AveryRevelation and the Religions
 QUF is pleased to reprint a chapter from the book Models of Revelation written by the then Father Dulles. This distinguished Catholic theologian reveals, through meticulous scholarship, the various positions on Divine revelation taken by both Protestants and Catholics and the ’inbuilt tension between particularism and universalism.’
 
Hetherington, RalphReadings For Universalists
 Testimonies of important Quakers both today and yesterday.
 
Hetherington, RalphThe Defining Marks Of Quakerism
 The inward light as the essence of Quakerism.
 

 





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Quaker Univ Fellowship Journal - No 49 Feb 2009

Quaker Universalist Fellowship Journal - Number 49:

Universalist Friends

The Journal of the
Quaker Universalist Fellowship
 
Number 49
February 2009

In This Issue


 
 

The Quaker Universalist Fellowship is an informal gathering of persons who cherish the spirit of universality that has always been intrinsic to the Quaker faith. We acknowledge and respect the diverse spiritual experience of those within our own meetings as well as of the human family worldwide; we are enriched by our conversation with all who search sincerely. Our mission includes publishing and providing speakers and opportunities for fellowship at regional and national Quaker gatherings.

Universalist Friends and a QUF pamphlet are published twice a year and are available free to on-line subscribers. These publications are available as web pages (HTML) for browsing, ebooks (PDF) for on-line reading, and pamphlets (booked PDF) for printing. Visit our website at http://www.universalistfriends.org to enter a free on-line subscription.

If you wish to receive printed copies of these publications by regular mail, send an annual subscription fee of $25.00 to QUF at our mailing address below. Selected past QUF publications are available free to our on-line subscribers. We will send available printed copies of past publications upon request and on payment of a fee.

We trust that all of our subscribers will support our work by sending a tax-deductible contribution to QUF. You can also contribute by sharing your reflections on our publications and on your own experiences.


News from QUF

George Amoss, Jr., and Lyn Cope have recently agreed to serve on the Steering Committee of the QUF.

George is a member of Homewood Friends Meeting in Baltimore and currently attends Little Falls Meeting in Fallston, Maryland. He has served in the past on the Steering Committee, and long-time readers will remember him as having been for several years editor of Universalist Friends.

Lyn lives in Melbourne Beach, Florida and works full-time for South East Yearly Meeting, where she is responsible for design and layout, website, finance and conference support. She writes: "Philosophically, I believe that all active adult Friends have chosen to be Friends of whatever persuasion and that there seemingly is a vibrancy in meetings blessed with convinced Friends. Born into Paullina Monthly Meeting, I have chosen to remain passionately involved in the wider world of Friends. . . . My life might best be summed up with a Horace quote, `Adversity has the effect of eliciting talents which, in prosperous circumstances, would have lain dormant.'. . . [I have] a self-directed, independent, liberal value system that now I am seeing reflected in my grandchildren, which brings me full circle to QUF — I want the next generation to have the option of knowing that Quaker roots are universalist."

 


 

The year 2008 saw the 25th anniversary of the founding of the Quaker Universalist Fellowship. It was marked by an article in the August, 2008, issue of Friends Journal, in which Rhoda Gilman outlined the history of the organization. Readers of Friends Journal will have noticed several letters in later issues commenting on the nature of Quaker universalism.

Sally Rickerman's pamphlet, Trust: My Experience of Quakerism's Greatest Gift, which was published by QUF in spring, 2008, has been issued in paper format by Troll Press and is featured on the website of QuakerBooks.

 


 

Sally Rickerman writes: "I was fortunate to receive a notice from the Hawkinson Foundation in Minneapolis that our editor, Rhoda Gilman, and her daughter, Betsy Raasch-Gilman, received two of their 2008 three annual awards for Peace and Justice. Three cheers for Rhoda and may we, too, bask in her glory!"


From the Clerk

A Summary of a Conversation

The Chair of Quaker Universalist Group (QUG) in Britain (Andrew Cowan) and 

the Clerk of Quaker Universalist Fellowship (QUF) in the United States (Larry Spears) 

met for four hours of conversation at Friends House, London on November 22, 2008.

It was stimulating. The conversation was wide-ranging and enthusiastic for the role of QUG and QUF in the future of the Quaker tradition and, through Quaker witness, to the world. We recognized mutual strengths and weaknesses in current efforts and identified potential joint and parallel initiatives for consideration.

At lunch, we were joined by Alec Davison, former QUG Chair, who updated us on the outreach activities of Quaker Quest and Kindlers programs in Britain.

As a result of these conversations, based partly on points for clarification raised by QUG and QUF colleagues, we made some of these observations and suggestions for consideration by QUF and QUG for discussion and discernment:

Demographics: Both organizations currently reflect aging constituencies. Neither has a significant youth constituency. This is not promising for the future or for the current communication mechanisms of the organizations. We discussed whether universalism, by its nature, is only meaningful to those in the last chapters of life, who have accumulated sufficient experience to recognize the importance of universalism.

Web Activity: Both organizations benefit from the growth of their websites, from the immediacy and personal opportunity of e-groups and from newsletters. QUF provides fuller content of its publications. Neither has entered fully into the blogsphere. Both are shifting toward greater expansion into the Internet. QUF and QUG are moving to an online publishing presence at different speeds. Use of these web tools is helped by having like-minded partners and by skilled, dedicated administrators. Visual expression and music at QUG are developing to supplement the verbal messages.

Strategic Planning: QUG will consider framing issues for strategic planning for sharing with QUF.

Language: QUG and QUF recognize the problem of inadequate language and vocabulary in carrying on the discussion of universalism within the Quaker tradition. Language is a challenge and opportunity for QUG and QUF to make a joint contribution in clarification and augmentation of the larger discussion of universalist themes within the Quaker tradition.

Globalization Relationship: QUF and QUG see a relationship between Quaker universalism and the globalization of culture and commerce, but neither currently addresses this globalization as a spiritual or reasoning challenge or as an opportunity of major importance.

Diversity and Relativism: We discussed the need for clarification of the role and limits of theological diversity as an element of universalism within the Quaker community but did not arrive at a conclusion.

Inter-religious Dialogue: We discussed the role and limits of universalism in inter-religious consultation but did not arrive at a conclusion. How do we provide respect and appreciation for other religions without endorsing all asserted religions as of equal completeness or religious cultural practices as of equal soundness?

Environment: There is affinity within QUG and QUF for the spiritual links between universalism and planetary environmentalism, but we recognized that the conceptual basis of the relationship of universalism to environmentalism is insufficiently clarified.

Future of Universalism Within Quaker Tradition: There is an impression that universalism is part of the common denominator of unprogrammed Quakers and some programmed Quakers in Britain and the U.S. among the older cohort of Quakers. Universalism of salvation and respect for other religions is highly contested among most programmed Quakers. The views of the younger generation of Quakers are currently opaque.

Cooperation: Both QUG and QUF want to emphasize that we enjoy being collegial and hope to continue this mutually helpful relationship. Areas of potential future cooperation between the two organizations include:

1. Joint publication of selected articles and historic documents;

2. Mutual reviews of the publications of the other organization; and

3. Cross-over participation in meetings of steering committees of the two organizations.

Organizational Relations: Neither QUG nor QUF have formal correspondence relations with environmental, political or religious organizations or institutions outside of the Quaker community.

Testimonies: From the discussion of the implications of universalism for implementation of Quaker testimonies in the areas of social policy advocacy, we concluded that they need further development. We discussed the potential scope and elements of a human universalism underlying all religions and secular ideologies as a basis for global human rights policy development.

Expanded Visibility: We discussed the possibilities of expansion of the visible presence for QUF and QUG.

Quaker Quest: During the conversation, Alec Davison joined us and summarized his view of the distinctiveness of Quakers as present-day seekers, as identified from listening in nearly 100 Quaker Quest events in Britain. These distinctives included:

1. Truth: Quakers accept the truth from several sources, including science, the arts and other religious traditions.

2. Christianity: Quakers recognize their roots in the Christian tradition and the disclosing and transmission of the way of Jesus for today as developed and augmented by others, including Elizabeth Fry and John Woolman.

3. Experience: Quakers identify truth in both their individual and their community experience, subject to threshing processes.

4. Testimonies: Quakers witness to testimonies for implementation in individual and community life, which testimonies are derived from their understanding of truth. These include equality and social justice.

5. Peace: Quakers focus particular attention on the testimony of peace.

6. Sacramental Life: Quakers witness to the reality that all of life is sacramental, beyond the affirmation of that of God in everyone.

In Britain, Quaker Quest, which is for persons who are interested in Quakers, is accompanied by a program called Kindlers, which is for deepening the spiritual roots and worship within the Quaker community.

Financial Condition: Both organizations have modest budgets. QUG currently functions with a balanced budget. QUF is working toward that goal. Neither budget reflects the much greater order of magnitude of the importance of the spiritual witness these organizations have to share.

Business Model: QUF and QUG have similar business models. Both rely on contributions, subscriptions and the purchase of published materials for their income. Both are shifting toward greater expansion into the Internet. QUF and QUG are moving to an online publishing presence at different speeds. QUG runs an annual conference, designed to break even rather than to make money.

Fundraising: We discussed whether QUF and QUG should be more active fundraisers, as are so many other nonprofit organizations in order to carry out larger services.

Quaker Contributions: We discussed how the resources of the Quaker tradition could inform, clarify and assist us today in these discussions of universalism for the implementation of traditional Quaker testimonies.

We look forward to close communication as opportunities open in the future.

This was a warm and searching conversation. We both recognized the benefit of encouraging more discussion between QUG and QUF in the future to our mutual benefit.

Larry Spears


From the Editor

After three years of editing Universalist Friends and in addition taking on the task of preparing two Quaker Universalist Readers for publication, Patricia Williams laid down her editorial pen last summer. We are all grateful for her dedicated and competent service. Two new books — Universalism and Religions and Universalism and Spirituality — stand as monuments to it. Both can be purchased from the QUF bookstore on our web site.

As editor of our pamphlets and a former editor of Universalist Friends, I have volunteered to assemble the journal on its semiannual schedule until a more permanent editor can be found. Therefore any contributions, comments, and correspondence can be sent to me by e-mail at <editors @universalistfriends.org> or by regular mail to: 513 Superior Street, St. Paul, MN 55102.

We welcome essays or personal journeys related to Quaker universalism (approximate length: 1,000—3,000 words), and we especially welcome reviews of books and pamphlets, or suggestions of publications that perhaps we ought to review. In keeping with past custom, we will also include letters from readers and news and notes about the ongoing activities of the Quaker Universalist Fellowship.

Rhoda Gilman

Quaker Universalist Fellowship Library

Quaker Universalist Fellowship Library

Journals from Quaker Universalist Publications:

Universalist Friends

August 2010, Volume 52   

The Teachings of George Fox and A Course In Miracles 2009

Quaker Universalist Fellowship Journal - Number 49 (2009)


The Teachings of George Fox
and A Course In Miracles

By Jean Weston

Editor's Note: Most readers of Universalist Friends will have heard of the work known as A Course in Miracles (ACIM), which was published in 1976 and has been widely studied and discussed among spiritual seekers. The contents was communicated over a period of seven years to Dr. Helen Schucman, a medical psychologist at Columbia University, by an inner voice claiming to be that of JesusIt has never been distributed by a commercial publisher but is available from the Miracle Distribution Center with a workbook for students and a manual for teachers.

My Own Journey

I wanted to write this article when I saw the similarities of my Quaker understanding to ACIM and had a profound sense of `fit,' like a hand in a glove. At times in Quaker meeting I felt certain things were being missed but did not have a clear vision of what was missing. I loved my Quaker understanding, but it seemed as if I were being tested and that if I should fail in some way I would be forever judged as not `weighty.' I disliked this feeling and realized that it was the same old dynamic the world uses. Those that learn to `play the game' can often come out ahead, but, unfortunately, it is usually at the expense of losing our loving and compassionate natures. This is what ACIM so eloquently explains as our investment in ego vs. spirit. When we choose from a position of ego we make that stronger within us. When we choose from a position of spirit, spirit becomes stronger.

This made great sense to me. I felt it was a simple idea but one that causes lots of stumbling, and in my excitement I wanted to bring it to my meeting, naively thinking Friends would appreciate and embrace these ideas that would really help grow the meeting. But I was mistaken, of course, because it was something I had found an interest in, and that was not going to mean that other Quakers would do likewise. Still, I know my heart was in the right place. I had seen Quaker meetings suffer due to a bit too much emphasis on one ideology at the loss of another. A need for a deeper understanding of how we could work together within our meetings, as well as how we could connect with the outer world seemed to be very necessary. But where could we go to get this information?

Some Friends get insight from the Bible, while others do not feel an attraction to it. In the last decade or two there has seemed to be a growing interest in the gnostic gospels, which tend to be the mystical or less concrete side of spirituality. Many wonder why these gospels were removed from our Bible and feel we can't be whole in our spirituality when half of it has been removed due to the fears of early political leaders. ACIM helps us to understand the Bible in a new way that fits with newer human understanding. It shifts the terminology and ideas of the Bible slightly, so they open our minds to the gnostic ideas as well as new discoveries in science and psychology.

This reminds me of First Corinthians 13:12: "Now we see in a mirror dimly, but then face to face." I feel that ACIM helps us to see more clearly, much like using a higher power on a microscope. It is a useful tool for us at this point in time when our world is becoming a global community. It reminds us that we are all one in Christ and need to align with the truth about our relationships to each other, which we can only really see when we align with spirit. When we get caught up in our ego side and try to solve problems through that way of seeing, it does not work. This is because only God's will can prevail and God's will is what we truly want whether we realize it or not because we are extensions of God. When we are not clear or in unity we are caught in our human/ego dynamics and need to let go so that God's vision can come shining through. The layers of human rules and ideas we have come to accept as simply 'the way it is' must be unraveled, and this can only be done by letting go of our own understanding and giving it to spirit. We have been bombarded by the worldly view of things without realizing that it is quite fallible. It is fallible when it is based on an idea that is not from a perspective of oneness. In other words, it will be as fallible as it is unloving or judgmental. Judging separates us; it does not transcend.

As an example, many of us have become very invested in college education. This is not wrong, but we tend to forget in our desire to acknowledge and affirm education that spirit does not come from textbooks. And when we give more credence to those who have education over those who do not, we are being discriminatory. We can justify why we do it, but this is one way that our ego/human natures can take hold and we lose our spiritual connection to one another. There are many examples of where we have let ourselves be caught in this kind of bias. It could be on social action, or vegetarianism, or simple living. All of these are worthy ideals. However, if they take precedence over `seeing the face of Christ in our brothers' (an ACIM idea), we have moved from a transforming ideology to a limiting one.

This is one reason I could not unite with my meeting. The members seemed happy with their social action and feeling that they were doing good things, but for me there was a deeper layer that needed to be addressed in order to do anything that would be truly transformative. I loved Quaker philosophy as I understood it, and I wanted to make a better world where people would not feel that they were living in different camps or at opposites poles. Limiting ourselves to one set of political or lifestyle beliefs did not seem to be helping to bring humanity together, and, in fact, it was doing the opposite.

I had a few crises in my life which led me to believing `the sky was falling' and that there just had to be a better way. Luckily at this very low point, I found ACIM. I did not, however, feel lucky at first. I did not like the terminology or voice of it. It seemed to be blaming me or telling me what I thought and how messed up I was. I persisted simply because I did find some beautiful ideas that spoke to me, and I did want to understand God on a deeper level. I later read somewhere that "ACIM has something to offend everyone." I think that might be a test to see how willing we are to try to see a bit differently. Will we extend ourselves even if we read something we think we do not like? Do we really want to grow? {1}

George Fox and Religious Hierarchy

I have always considered Quakers as progressive. From the beginning, George Fox did away with rituals and intermediaries, saying that people did not need anything between themselves and God. He seemed to understand that the more complex our hierarchies become, the more illusions are placed between ourselves and our experience of God. This is just one of the similarities between Quaker philosophy and A Course In Miracles. I am grateful for having learned both of these loving disciplines. Quakers have taught me to see `That of God in everyone' and that naturally segues into seeing `that of God' in other faiths and in all things.

George Fox believed in continuing revelation, and for this reason we should celebrate any readings or ideology that will bring us to a higher way of seeing or experiencing our divine nature. Many have been raised with an idea that we should stick with our own. But does this not only reinforce our feelings of separation, feelings of superiority, defensiveness and polarity? Truth is truth, but certain aspects of truth are often expressed more clearly in one spiritual discipline than in another. As we grow in this global community we need to embrace truth from other disciplines in order to really appreciate people from other faiths and cultures. God is truly not only a God for Christians any more than He is a God only for Americans. It is important to have spiritual writings and new references to help us grow in the light. It is limiting to only recognize God within our own camp and it serves to keep us separate. As ACIM puts it, we need to let go of the idea of scarcity and start living in abundance.

For this article I want to compare ACIM and Quaker Philosophy, because I feel they are coming from the same path or religious experience. Both ACIM and Quakers recognize Jesus as our guide, believe in direct communion with holy spirit (or our higher selves), and reject doctrines or creeds set up by the Christian church. As stated online: "George Fox began preaching that since there was `that of God in every man,' a formal church structure and educated ministry were unnecessary." {2}

ACIM teaches that hierarchy of any kind tends to take us from spirit and get us seeing from our ego or human/carnal way. So, although it is necessary to have structure, both of these paths caution about the difficulty of staying with the divine while trying to make structure. This is an important thing to keep at the forefront of our thoughts, because it is so easy to fool ourselves or to think we are doing something good that, when really examined, is leading away from spirit rather than toward it. The Quaker idea of group `discernment' speaks to the need for this careful check to see that we are coming from a place of spirit over human understanding. Yet both Quakers and ACIM tell us to work in this world for the highest good of all, since we are united as one through God or spirit.

The Inner Journey

Fox was a searcher. He found God by going within. The following two passages show us something of his inner journey. {3}

One morning...a great cloud came over me, and a temptation beset me; and I sat still...And as I sat still under it and let it alone, a living hope and a true voice arose in me, which said, "There is a living God who made all things." Immediately the cloud and temptation vanished away, and life rose over it all; my heart was glad, and I praised the living God.

Great things did the Lord lead me into, and wonderful depths were opened unto me, beyond what can by words be declared; but as people come into subjection to the Spirit of God...they may receive the Word of wisdom that opens all things, and come to know the hidden unity in the Eternal Being. (Chapter II, "The First Years of Ministry, 1648-1649")

The text of ACIM describes this inner journey, and a literal road map to this place within is supplied by the workbook lessons, which are 365 lessons, or a lesson a day for one year. The voice of ACIM speaks often of "clouds and veils" that hide the truth of God from us, just as George Fox mentions in the first paragraph quoted above. Fox's last phrase, "the hidden unity in the Eternal Being," speaks to the ACIM metaphysical aspects of oneness and time vs. eternity. ACIM teaches that there is no death and that we truly are eternal spirit and can experience this right here and now. In fact, what keeps us from remembering this at any time is simply the clouds of ego thoughts and conditioning.

In the following quotation, George Fox reacts to a pastor quoting scripture and shows that it is the connection with Holy Spirit that is sacred — not the scriptures. This `interruption' landed Fox in prison!

He [the pastor] took for his text these words of Peter, "We have also a more sure Word of prophecy, whereunto ye do well that ye take heed…And he told the people that this was the Scriptures, by which they were to try all doctrines, religions, and opinions. Now the Lord's power was so mighty upon me...that I...was made to cry out and say, "Oh, no; it is not the Scriptures!" and I told them what it was, namely, the Holy Spirit...whereby opinions, religions, and judgments were to be tried; for it led into all truth, and so gave the knowledge of all truth. The Jews had the Scriptures, and yet resisted the Holy Ghost, and rejected Christ, the bright morning star. They persecuted Christ and His apostles and took upon them to try their doctrines by the Scriptures; but they erred in judgment, and did not try them aright, because they tried without the Holy Ghost. (Ch. III _ "The Challenge and the First Taste of Prison, 1648-1649," paragraphs 3 & 4)

Fox points out here that it is not the scriptures but what the scriptures point to — the Holy Spirit, which is available to us all. Then he points out that the Jews missed the message of Jesus because they relied on what they had made sacred _ their scriptures — and so missed the gift they would have received if they had used their inner knowing and their connection with Holy Spirit. When we get too dogmatic about things, including our religion or spirituality, we lose our spirit, for we are then investing in concrete form and forgetting about the ephemeral spirit of love and forgiveness. This is not to say either should be denied, but when we give emphasis to one over the other, we get out of balance. ACIM points this out in various ways, reminding us that it is our choice in each moment whether we will invest in our human understanding (ego) or in spirit, which is of a higher authority (God and love).

George Fox describes his mission as follows:

I was sent to...preach freely, and to bring people off from these outward temples made with hands, which God dwelleth not in...directing them to the Spirit and grace of God in themselves, and to the Light of Jesus in their own hearts; that they might come to know Christ, their free teacher, to bring them salvation, and to open the Scriptures to them. (Ch. V _ "One Man May Shake the Country for Ten Miles _ 1651-1652")

This speaks of our inner journey. It is interesting that Fox directs them to"the Light of Jesus.... that they might come to know Christ" because it sounds as if he is saying that Jesus is different from Christ. This correlates well with ACIM, which explains that Christ is not only Jesus, but we are all part of Christ. Once we reach this understanding, Fox seems to be saying, the scriptures can be opened to us, because now they can help us awaken to our true, Christ-conscious selves.

Christ Consciousness or the Oneness of Us All

ACIM teaches that we are all one. This oneness is Christ. Jesus is as an elder brother to us because he lived this belief fully, thus showing us the way to live as he lived, in Christ. In Chapter VIII, " A Visit to Oliver Cromwell, 1653-1654," George Fox states:

But I showed that the promises were to the Seed, not to many seeds, but to one Seed, Christ; who was one in male and female; for all were to be born again before they could enter into the kingdom of God.

Again, this confirms the understanding Fox had of us all being part of this oneness of Christ (seed, not seeds) and that we would have to be `born again' (or re-perceive this understanding) in order to enter into the kingdom of God (heaven).

Sin

At Derby, George Fox was again taken away and questioned. After hours, they asked him the following:

At last they asked me whether I was sanctified. I answered, "Yes; for I am in the paradise of God." Then they asked me if I had no sin. I answered, "Christ my Saviour has taken away my sin; and in Him there is no sin." They asked how we knew that Christ did abide in us. I said, "By His Spirit, that He hath given us." They temptingly asked if any of us were Christ. I answered, "Nay; we are nothing; Christ is all." They said, "If a man steal, is it no sin?" I answered, "All unrighteousness is sin." (Ch. IV, "A Year In Derby Prison, 1650-1651," paragraph 10)

ACIM says there is no sin (as popularly defined) but only error, which is choosing to believe we are separate from God. Fox seems inconsistent in the above quotation, for he says "Christ....has taken away my sin; and in Him there is no sin," but later he states, "All unrighteousness is sin." ACIM helps clarify what this means by explaining that while we are in the world, which it calls "illusion," since it is not what we truly are (spirit), we can choose through our "wrong" mind which is aligned with ego over our "right" mind which is aligned with spirit. All unrighteousness would simply be choosing with our wrong mind. Thus, we would be choosing from a position of being separate from God, or from a position of sin or error.

Metaphysics and The Illusion

The following was written in a letter to Friends from Fox:

All along ye may see, by faith the mountains were subdued; and the rage of the wicked, with his fiery darts, was quenched. Though the waves and storms be high, yet your faith will keep you, so as to swim above them; for they are but for a time, and the Truth is without time. Therefore keep on the mountain of holiness, ye who are led to it by the Light.

Do not think that anything will outlast the Truth. For the Truth standeth sure; and is over that which is out of the Truth. For the good will overcome the evil; the light, darkness; the life, death; virtue, vice; and righteousness, unrighteousness. The false prophet cannot overcome the true; but the true prophet, Christ, will overcome all the false. (Here and below, Ch. XVII, "At The Work of Organizing, 1667-1670," quoted from a letter from Fox to Friends)

Here Fox speaks of time vs. eternity. He exhorts us to "keep on the mountain of holiness" or to stay in our right mind connected with Holy Spirit, so that we stay true to our eternal selves and not be tempted by the temporal. The false prophet is what ACIM calls ego. Like ACIM, Fox focuses Friends on the truth of their eternal spirit, rather than investing in what they see in this world of time and ego illusion.

Regarding his vision of the New Jerusalem he wrote:

…I saw the beauty and glory of it, the length, the breadth, and the height thereof, all in complete proportion. I saw that all who are within the Light of Christ, and in His faith, of which He is the author; and in the Spirit, the Holy Ghost, which Christ and the holy prophets and apostles were in; and within the grace, and truth, and power of God, which are the walls of the city; — I saw that such are within the city, are members of it, and have right to eat of the Tree of Life...

Here he is stating that these members are not only within the city but are the spirit, the faith, and therefore the walls. Thus, they must be one with the city _ they are part of this New Jerusalem or, as ACIM calls it, "heaven" or "the real world." In ACIM, when we reach the real world it will be when we are living on earth as one. We will know that we are truly dependent on one another, not in a co-dependent way but because we are truly one. Our minds, thoughts and energy affect the consciousness of the planet, so we need to realize our interdependence and that we `go together or not at all' since we are all part of the one son of God. According to ACIM until we all understand this, and are united, we cannot return to heaven.

In Closing

Before ending I want to share two other topics that are central to Quakers. Most Quakers are social activists. Some ACIM students surmise that since the world is an illusion, there is no sense trying to `fix' it since It does not exist. Ken Wapnick, who is the foremost authority on ACIM today, who worked closely with Helen Schucman and has written numerous books on ACIM, states how difficult it is to be involved in political activism and remain spiritually based rather than falling into ego dynamics. This is due to the fact that politics is largely an ego-based sphere. Ken says, however, that if ACIM students really understood ACIM they would be able to do political activism in a most effective and uniting way. They would be truly transformative activists because they would understand how important it is to stay in spirit and be ever watchful for ego tricks that can make us stumble and set us and our ideals back years. Thus, it seems it would be expedient for Quakers and other sincere activists to do a deep study of ACIM. On the more superficial level ACIM may not sound applicable to social action, since it sees the world as illusion. However, when it is truly understood, it helps us to `be in the world but not of the world' so that we can remain in spirit while working in this ego-driven environment.

ACIM suggests that there must be change, but sees it, first and foremost, as a change in our minds. Yet, as our minds are transformed, so are our actions, and we affect the collective consciousness of all. Thus, the world can be transformed, one separated mind at a time and these transformed minds affect those around them. The above passages quoted from George Fox show that he also spoke of seeing the world through transformed eyes, after aligning ourselves with Holy Spirit.

Lastly, I want to compare the Quaker gathered meeting with the ACIM concept of a holy instant. Sometimes a Quaker meeting will be noticed to be `gathered'. This means that those who are sitting in the meeting have a feeling of oneness. It is as if all tensions and thoughts have dissolved and there is a feeling of unity or joy in the air. Likewise, in ACIM, there is the concept of `the holy instant.' This is a similar feeling between two or more individuals when, for whatever reason, differences fall away and they experience a common purpose, usually closely tied to love and forgiveness.

This comparison has helped me to bridge the perceived gap between Quaker philosophy and ACIM. I hope it will also help others understand the need to study inspired writings, such as ACIM, that will strengthen our understanding of the divine that dwells within and let this reign supreme over any church, doctrine or attitude. If sincere spiritual seekers will embrace the beauty, knowledge and helpfulness that ACIM offers us, we can move this world from a stalled, `us vs. them' mentality into the real world of appreciating our oneness in God, Holy Spirit, Jesus, Buddha, Mohammad, et al, for truth is truth and unites us all.

Endnotes

{1} I have published a little book for the beginning ACIM student. It is available at www.lulu.com/content/3100918. There are also many other books that can help new students of ACIM.

{2} http://mb-soft.com/believe/txc/quakers.htm See first section.

{3} These and the following quotations are from the journal of George Fox, edited by Rufus Jones (1908). The text can be found online as "George Fox, An Autobiography" at www.strecorsoc.org/gfox/. Since page numbers are not provided, the quotations are cited only by chapter.


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