We also lose the craving for success, always focusing on the goal to the exclusion of the way of getting there. Issued by Yearly Meeting in London 1744, during the War of the Austrian Succession: We entreat all who profess themselves members of our Society to be faithful to that ancient testimony, borne by us ever since we were a people, against bearing arms and fighting, that by a conduct agreeable to our profession we may demonstrate ourselves to be real followers of the Messiah, the peaceable Saviour, of the increase of whose government and peace there shall be no end. In 1920 the Society of Friends had its first World Conference, held in London as soon as possible after the First World War. Like other Quaker testimonies, it is not a "belief", but a description of committed actions, in this case to promote peace, and refrain from and actively oppose participation in war. peace testimony. And as for the kingdoms of this world, we cannot covet them, much less can we fight for them, but we do earnestly desire and wait, that by the word of God’s power and its effectual operation in the hearts of men the kingdoms of this world may become the kingdoms of the Lord and of his Christ, that he might rule and reign in men by his spirit and truth, that thereby all people, out of all different judgments and professions might be brought into love and unity with God and one with another, and that they might all come to witness the prophet’s words, who said, ‘Nation shall not lift up sword against nation, neither shall they learn war any more’. Quakers in Aotearoa (New Zealand) 1987. The failure to take evil and conflict into account as elements in our human condition and an obsession with the need for peace and harmony have led pacifists badly astray… Christian pacifists [are] not exempt from the temptation to sacrifice others for the sake of peace. Does its moral authority increase or diminish? During extreme circumstances this has been a difficult testimony for some Quakers to endorse and to uphold, yet Friends have almost universally been committed to the ideal of peace, even those who have felt the need to compromise on the application of it. It is most important to use and develop the provisions of the charter for peaceful change of the status quo, so that fair and just conditions are created, which the nations are prepared to uphold. PART II The Renewal Movement Early Quaker Statements. Many conscientious objectorshave undertaken alternative forms of service during wartime, and others have been imprisoned. Hence the right sharing of the world’s resources is central to our thinking…, [We envision] a non-threatening Europe, committed to the non-violent resolution of conflict. Of this doctrine our testimony as to war and peace is a necessary outcome, and if we understand the doctrine aright, and follow it in its wide implications, we shall find that it calls to the peaceable spirit and the rule of love in all the broad and manifold relations of life. True peace involves freedom from tyranny and a generous tolerance; conditions that are denied over a large part of Europe and are not fulfilled in other parts of the world. If there is nobody to arbitrate, then the ‘strongest’ will ‘win’ and the ‘weaker’ will ‘lose’. These questions still indicate the criteria by which the international organisations of today may be assessed: Has it promise of becoming a league of all nations? This is the ultimate justification for our peace-making. It is the latter who have given modern pacifism its bad name and have led their critics to refer to them contemptuously as ‘passivists’. We must literally not take too much thought for the morrow but throw ourselves whole-heartedly into the present. QuakerWiki is a FANDOM Lifestyle Community. Quaker approaches to disarmament have largely avoided the temptation to appeal to fear. Even in the first flush of enthusiasm fewer than 1,500 persons or households supported it and by 1989 it had fewer than 500 subscribers. We are, I trust, steadfast in emphasising hope not fear as the driving force for disarmament. It will remain a stumbling block and will itself cause conflict and disagreement. We find it in the doctrine of the indwelling Christ, that re-discovery of the early Friends, leading as it does to a recognition of the brotherhood of all men. Above all we must take risks for God: look around us to the people who need help; listen to those who experience oppression; engage in the mutual process of liberation. Quaker Peace Testimony and Pacifism . It will remain a stumbling block and will itself cause conflict and disagreement. On my last appearance in court [for withholding war tax], having already sent in my defence on grounds of conscience, backed by the Genocide Act, Geneva Convention, etc, I felt I wanted to make a more general statement about the fact that we have not used the United Nations as we should to settle disputes, or given sufficient support to it and its … agencies. It should be the goal of understanding to pierce first through the thin layer of superficial familiarity and then through the hard rock of differing customs, habits and beliefs to discover the real humanity that lies beneath. A member of the Quaker Women’s Group, 1986. A synthesis of these two must be found. This may not sound like much, but it puts me in a special relationship to political leaders here: they believe that I will not kill them. They listened very quietly and only asked me how I intended to put into practice what I had learned and then, how my plans for going to China were progressing and then they seemed satisfied. A hundred yards to my left, women cut the wire, roll away the stone, and walk through into the tomb. This meaning of appeasement, the buying of peace for ourselves temporarily by pandering to international blackmail, has rightly come to be despised and to be regarded as an encouragement to aggressors and despots. Their decision was to register me unconditionally on the register of COs. All over in about 20 minutes. This booklet has been made to celebrate the first written declaration of a Quaker commitment to peace, a declaration by early Quakers in 1660 to Charles II. If a major war breaks out the temptation to use them will be very great. Corder Catchpool (1883–1952) served in the Friends Ambulance Unit during the First World War, but on the introduction of conscription he returned to England to give his witness as a conscientious objector and was imprisoned for more than two years; later he worked for reconciliation, especially with Germany. This involvement is incompatible with our work for peace. In 1871 the Friends War Victims Relief Committee was formed to help those whose homes and livelihood had been devastated in the Franco-Prussian war. I chose to create the dream of another way. The task will never be done. The 1% Fund, established by London Yearly Meeting in 1968, operated for just over twenty years. Though rejecting on principle the provisions for coercion incorporated in the charter [of the United Nations], we must support the present organisation, the only peaceful meeting place for West and East, in its positive work of negotiation and functional co-operation, knowing well how imperfect and provisional its machinery still is. We know that the world’s resources are neither developed to the full nor used to the best advantage. The savage momentum of war drags us all in its wake. Jesus knows no fear, nothing holds him apart from other people. For many years members of the Religious Society of Friends have been exercised about how we might be true to our historic peace testimony while still obeying the laws of our country. The horrific nature of modern armaments makes our witness particularly urgent. Yet to attain peace it is claimed that, as Chungking, Rotterdam and Coventry were devastated, so the Eder and Moehne dams must needs be destroyed and whole districts of Hamburg obliterated. Today's Ghost of William Penn instruction touts a basic (Personal Witness) Testimony relating to Quakers, namely: The Peace Testimony. The peace testimony also means working for forgiveness and reconciliation and living in a sense of our shared humanity. We believe that no one has the right to use these weapons in his defence or to ask another person to use them on his behalf. The Peace Testimony is perhaps the best known of the Quaker testimonies and the basis upon which the Religious Society of Friends, along with the Mennonites and the Church of the Brethren, is known as one of the three historic peace churches. ‘Good evening.’ ‘Good evening.’ I wait, not knowing what I’m waiting for. Peace is seen by Quakers as far more than a rejection of warfare. Action has taken various forms and has included public protest, the relief of suffering, reconstruction and the removal of the causes of war through mediation, reconciliation, disarmament, building the institutions of peace, promoting social justice, and getting at the roots of conflict and violence in our personal behaviour. This includes promoting peace education, challenging militarism, campaigning against war and for disarmament, and supporting the peace movement in Britain. The Peace Testimony. In An essay towards the present and future peace of Europe, by the establishment of a European diet, parliament or estates, published in 1693, William Penn envisaged constitutional arrangements for a United States of Europe. Quaker worship gave me time and space to dissolve my hard shell of self-centredness to be sensitive to discern things with fairness and unaffected by prejudice. Friends’ opposition to all forms of violence imposes on them the responsibility to seek alternative responses to conflict and injustice. I believe that only spiritual influence will avail to free the world at last from war, to free the soldiers’ little ones and confused struggling humanity itself from all that men and women are suffering now. However we do wish to make it clear that we object to the way in which the PAYE system involves us in a process of collecting money, used in part to pay for military activity and war preparations, which takes away from the individual taxpayer the right to express their own conscientious objection. Because of their personal experience and convictions, [early] Friends did not deny the reality of evil and of conflict. Quakers try to settle all their arguments without using weapons or words to hurt others. This way of life, this trusting one another and trusting God, is no impermeable shield, guaranteed to protect us by cutting us off, building barriers, keeping the bad things and the bad people out. Activities around the 350th anniversary of the declaration to Charles II Large print format available: Then in 1979 I acquired considerable wealth, and immediately I was faced inescapably with the Christian challenge to repay as much as possible of the wealth which Britain had taken from the world’s poor. He accepted, but the Conference loomed before him as an ordeal. Compared with an Indian or African peasant, our pensioner is princely rich. of the Society of Friends We consider that no Christian can condone or support the killing of another human. The peace testimony, today, is seen in what we do, severally and together, with our lives. Is it bringing the light of day into places of deceit and corruption? The peace testimony is probably what most people who know a little about Quakers will most associate with us – we have often been described as one of ‘the historic peace churches’. In April and May 1982 return visits were paid by American and Soviet mothers who toured Britain in three groups, meeting all together in London for the final three days. I pin my hopes to quiet processes and small circles, in which vital and transforming events take place. It means relating our hopes for disarmament, our hopefulness, to the Christian understanding of hope, which is something much more profound. The belief that violence is wrong has persisted to this day, and many conscientious objectors, advocates of non-violence and anti-war activists are Friends. From an early age, people are led to think that conflicts should be settled by someone in authority: the parent, the teacher, the headteacher, the gangleader, the policeman, the judge, the boss, the president. Traditionally, little encouragement has been given to young people to take responsibility for resolving conflicts, to look for ‘win-win’ solutions. William Rotch, one of their leaders, had in a disused warehouse a consignment of bayonets which had been taken from muskets which he had accepted twelve years earlier in quittance of a debt, and sold as fowling pieces. However, the peace testimony has always been more than that. It should be distinguished sharply from the admission, which personal or international integrity might sometimes demand, that we have made a mistake or have ourselves done wrong, and are ready to make open amends or to reverse our policy. In a crisis like the present it would be unbecoming to elaborate the reasons which have led me to a course so different. By this I mean that, as a Friend, I am not only unwilling to serve as a soldier, but unwilling to take up arms in my private capacity. Through the organisation of international work camps and social projects, Friends have sought to combine their ministry of relief with their ministry of reconciliation: There are no barriers of race, national feeling, custom, climate or culture which cannot be broken down by the method of Woolman and St Francis – the method of self-identification with the need of the poorest, even in distant lands, by means of hard manual work done at his side for his benefit. How could I, for example, preach to the oppressed of Latin America or Southern Africa? Nor did they equate conflict with evil. It is to be implemented within the family, in our meetings, in our work and leisure, in our own localities, and internationally. It is the cumulative lived witness of generations of Quakers… The peace testimony is not about being nice to people and living so that everyone likes us. For not only is this at the heart of the Christian message, but we have seen that peace stands on a precarious footing so long as there is unrelieved poverty and subjection. I would gladly have beaten them into ‘pruning hooks’, but I took an early opportunity of throwing them into the sea. They do not go about looking for a job to do. The sense of our common humanity is latent within us, but only occasionally do we appreciate it as a living reality, as when at times of great stress we are upheld by strangers of an alien creed and tongue. Take your favorite fandoms with you and never miss a beat. This is the foundation of what we must do in our testimony of peace in this time of war. Since the early 1800s British Friends have assisted the victims of war and famine. A desire for peace without truthfulness is worthless and does not bring about peace; without love truth has no effect because it is not heard. More Gardner Documentary Group Films Lost Child ~ Sayon’s Journey The courage for clarity and the strength to stand up for truth are repeatedly demanded of us. No considerations of national or international prestige should prevent the correction of error when it is realised. Now we must act; take new and revolutionary action at the level of our personal responsibility to give back to the world’s poor the wealth of which we have robbed them and are still robbing them. We believe further that, as all church history shows, the human means will be the faithful witness borne by Christ’s disciples. Governments, trade unions, politicians and churches have talked loud and long about justice and the brotherhood of mankind. We must not try to find acceptance for our own solution to the conflict, but rather act as the ground in which, with our help, others can work out their answers. Not all Quakers embrace this testimony as an absolute; for example, there were Friends that fought in World War I and World War II. We must therefore work for a larger measure of liberty in political and economic life. ‘Why do you come here? The acceptance of the rule of law is part of our witness, … for a just and peaceful world cannot come about without this. The Peace Testimony, to me, means waking up every day, and getting back into the situation as it is, with the best of our conscience, and encountering the world as we know it. Out of fear, we may betray truth; out of bitterness or self-righteousness we may betray love. Unless we take our Christian responsibility for closing the gap between our comfort and their misery, we shall blunder deeper and deeper into world-wide disasters – and probably to self-destruction. The peace testimony has inspired Quakers to protest wars, refuse to serve in armed forces if drafted, to seek conscientious objector status when available, and even to participate in acts of civil disobedience. This situation demands sweeping political and economic changes; and we are convinced that the hope of freedom does not lie in violence, which is at its root immoral, but in such changes as may be brought about by fellowship and mutual service. The ‘and mine’ made it more difficult, but I question whether children ever really suffer loss in the long run through having parents who are willing to stand by principles; many a soldier had to leave his family and thought it his duty to do so. Colm McKeogh. As I thought over this, old thoughts and memories awoke from sleep. This committee adopted as its badge the black and red Quaker star which is now a symbol used by Britain Yearly Meeting. Do we tell them we disapprove of what they are doing or urge them to repent and desist? In like manner the staunchness of early Friends and others to their conscientious convictions in the seventeenth century won the battle of religious freedom for England. It requires of us an exceptional willingness to listen, to lay aside self, and to enter into the minds of those in dispute. “Peace testimony, or testimony against war, is a shorthand description of the action generally taken by members of the Religious Society of Friends (Quakers) for peace and against participation in war. The Peace Testimony has led many (though not all) Quakers to refuse to bear arms or to play any part in military action. The peace testimony is about deeds not creeds; not a form of words but a way of living. This proved to be a problem for the Quaker members of the Pennsylvania Assembly as well as for individual Friends. Therefore choose life, that you and your descendants may live (Deut 30:19).’. That to me is blasphemy. It requires that men and nations should recognise their common brotherhood, using the weapons of integrity, reason, patience and love, never acquiescing in the ways of the oppressor, always ready to suffer with the oppressed. I come to be with the women who live here, the dykes, the dropouts, the mothers and grandmothers, angels with countenances like lightning, I come to talk with the police, the soldiers, men who might be gardeners standing by the tomb; I come to meet the Christ in them. Affirming the personal value of each individual, encouraging mutual respect and consciously developing the skills and attitudes involved in creative conflict resolution must be regarded as an important educational priority. The Quaker Peace Testimony is the testimony most frequently associated with Quakers. When the power of the Gospel spreads over the whole earth, thus shall it be throughout the earth, and, where the power of the Spirit takes hold of and overcomes any heart at present, thus will it be at present with that heart. Nor did they leave behind them the hatred, devastation and bitterness that war, successful or unsuccessful, does leave. Wars will stop only when each of us is convinced that war is never the way. That spirit of Christ by which we are guided is not changeable, so as once to command us from a thing as evil, and again to move unto it; and we do certainly know, and so testify to the world, that the spirit of Christ which leads us into all Truth will never move us to fight and war against any man with outward weapons, neither for the kingdom of Christ, nor for the kingdoms of this world. If it is spoken with contempt, bitterness or hatred, it results in bitterness; if, however, truth is spoken in love, the door to the other’s heart can slowly open so that the truth can perhaps have some effect…. Women waiting, watching, just being there, behaving as if peace were possible, living our dream of the future now. When you have to make a vital decision about behaviour, you cannot sit on the fence. All bloody principles and practices we do utterly deny, with all outward wars, and strife, and fightings with outward weapons, for any end, or under any pretence whatsoever, and this is our testimony to the whole world. Can those who pay heed to moral laws, can those who follow Christ submit to the plea that the only way is that demanded by military necessity? In discussing the problem of Communism for Christians, she could truly state ‘I therefore do not speak on this subject theoretically, but from insight gained through personal experience and personal contact with people and conditions on both sides’: Is Christianity capable of contributing to the overcoming of tensions and showing a way to their solution? We can do something. And yet we could hurt no man that we believe loves us. In this they grossly belittle the nature of their political calling which loses all validity if it abandons the attempt to translate moral principles into practical action. Friends are not naïve enough to believe that such an appeal ‘to that of God’ in a dictator or in a nation which for psychological or other reasons is in an aggressive mood will necessarily be successful in converting the tyrant or preventing aggression. Extracts from a statement issued by the Quaker Council for European Affairs in 1987: Our vision of Europe is of a peaceful, compassionate, open and just society, using its moral influence to encourage other countries and peoples towards the same goals. There are other testimonies that have been adopted by Quakers. Amazingly, we are now widely known as people who will not fight in wars. This article was inspired by the called meeting on the renewal of the Quaker Peace Testimony held by Philadelphia Yearly Meeting, November 18, 2006, at Arch Street Meetinghouse, Philadelphia, Pa. One of the committee in a pert manner observed, ‘Then your principles are passive obedience and non-resistance.’ I replied, ‘No, my friend, our principles are active obedience or passive suffering.’, Our conviction is that Christianity has this to say to the world: ‘Your reliance upon armaments is both wrong and futile. It costs far more to spend mind and spirit, if need be, in the silence of a prison cell, in passionate witness for the great truths of Peace. Public statement of the Yearly Meeting of Aotearoa/New Zealand, 1987, at a time when many Friends were making submissions to a committee established by their government to review defence policy: We totally oppose all wars, all preparation for war, all use of weapons and coercion by force, and all military alliances: no end could ever justify such means. Peace testimony, or testimony against war, is a shorthand description of the action generally taken by members of the Religious Society of Friends for peace and against participation in war. Why do you keep coming?’ – a soldier near Emerald camp on an earlier visit – ‘It’s no use, there’s nothing you can do, what do you women think you can do by coming here? As if peace were possible, living our lives and actively oppose all that leads to violence among people nations! 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