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E.L. Doctorow once said, “Writing is like driving a car at night: you never see further than your headlights, but you can make the whole trip that way.” Reading A Language for the Inward Landscape was a similar self-actualizing experience. Like a coastal sailor navigating through a fog, the reader discovers more about their journey as they take it. The fog lifts, the sailor sees a familiar landmark. By taking a compass bearing on this landmark, the sailor has a better idea of their location: the bearing defines a line and the boat is somewhere on this line. There is a feeling of safety with this bit of clarity. The fog may return, but the sailor proceeds, a bit more confident in their journey.

I began my spiritual journey toward “the gathered meeting” when my wife and I visited her youngest son in Durham, North Carolina, in January, 2018. While there, we attended Durham Friends Meeting one Sunday when maybe a hundred adults and thirty-five children were present. The meeting felt settled and centered. Early in the hour, someone offered a message about how important it is for Friends to follow the Light and be gathered, and about how important it is for Friends to take those two practices out into the world. The message was matter-of-fact, stated in words that were simple and direct. Several more messages followed, all of them tagging along with the first. I could feel that people trusted one another. I could feel that something huge was happening.

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

The following article was excerpted from the text of a presentation that Bill Durland made to the Colorado Regional Society of Friends, April 23, 2017. To read the full text of this presentation, see: westernfriend.org/media/resistance-resilience-and-restoration-unabridged.

Bill Lovelady is a member of Helena Monthly Meeting, MT (NPYM).

 

An interview with Brent Bill

Competition has a bleak reputation among Friends. It brings out extremes in people, and Friends are inclined toward moderation. For some competitors, the demands of adversity arouse a vile nature in them, and Friends would rather ignore our shadow sides. However, for most of us, particularly most children and youth, our most extreme selves also express the best in us.

Many books use the title, “The Essential So-and-So,” and here’s another. This book depicts a Quaker who proved himself essential. However, reading Elias Hicks is not “more essential” than reading, say, Fox, Penn, Mott, Dyer, or Woolman. So at the beginning of this review, I would like to suggest that Inner Light Books and Charles Martin, Publisher, consider producing more of the same, more books of this caliber that are “Essential.”

“Power corrupts, and absolute power corrupts absolutely.” These words were written by Lord Acton in 1887. Throughout the ages, we have seen this: When autocrats exercise power corruptly, heroic persons stand up to challenge them. This essay is a brief history of just a few of the countless individuals who have spoken truth to power over the past 2500 years and who sacrificed their lives for it. Let us not forget them.

Dear Friends:  As Resident Friends at the Honolulu Friends Meeting House since July 2012, we have hosted Friends and friends of Friends from other countries, from the Mainland, and from other Hawaiian Islands.  When we gather around the breakfast table, the interactions are often very interesting and educational.

Quakers were instrumental in causing political tyranny to end and democracy to emerge.

During the buildup of the Vietnam War in 1967, several Friends families found themselves in Visalia, California, due to the establishment of the American Friends Service Committee’s Farm Labor Program. The program was focused on helping low-income families, especially farm workers, to form cooperative groups. These groups of eight to twelve families were then guided through the process of building their own homes.