What is God? Who is God? Or maybe the question is: Who is God for you? What is the name you use? What is your experience, your understanding? Twelve Quakers write from their own experience, starting from their own insights, not from any agreed statement of belief. Twelve pieces, twelve different viewpoints, yet each has been life-changing for the person involved. This small book is part of an exploration for writers and readers alike, together growing in understanding. It has been published for people who are looking for a God in which in which they can believe, whatever name they give to the divine. Though few in number, Quakers have had a positive influence in society. Those wondering about the Quaker way, and what motivates its followers, should find these twelve honest accounts helpful.
In British Quakers and Religious Language, Rhiannon Grant explores the ways in which this community discusses the Divine. She identifies characteristic patterns of language use and, through a detailed analysis of examples from published sources, uncovers the philosophical and theological claims which support these patterns. These claims are not always explicit within the Quaker community, which does not have written creeds. Instead, implicit claims are often being made with community functions in mind. These can include a desire to balance potentially conflicting needs, such as the wish to have a single unified community that simultaneously welcomes diversity of belief. Having examined these factors, Grant connects the claims made to wider developments in the disciplines of theology, philosophy of religion, and religious studies, especially to the increase in multiple religious belonging, the work of nonrealist theologians such as Don Cupitt, and pluralist philosophers of religion such as John Hick.
Open to New Light is not only for readers interested in exploring Quaker history and principles but also for anyone interested in different faiths and the relationships between them. The topics covered include Quakers' historic interfaith encounters, as well as more recent engagements with Muslims, Jews, Buddhists, Hindus and Jains, Sikhs, Baha'is, followers of Indigenous religions and Humanists.
Rhiannon Grant explores continuities in liberal Quaker theology through close analysis of material produced by Quaker meetings and individuals. She concludes that liberal Quaker theology possesses a core claim: the belief that direct, unmediated contact with the Divine is possible.
1993 Reports from India of parents killing their children in public because of social shame related to forbidden marriage began coming to world attention. 1993 Admira Ismi (Bosniak) and Boko Brki (Serb) were killed by sniper fire while fleeing the besieged city of Sarejevo on Vrbanja bridge, now known as the ‘Romeo and Juliet Bridge.’ Their bravery ‘became a symbol for the suffering of the people on all sides of the conflict.’ The challenge of young people for rights to options is highlighted by the phenomenon and imperative of romance tragedy within and across cultures. Globalisation brings awareness of other cultures: of their legends and real life heroic stories; of their struggles and sacrifices; and of their social progress. This study focuses on the time period from 1993 to the present time during which romance tragedy in India especially, began attracting world attention through the media. The first pillar of Gandhi’s ‘Satyagraha’ is truth, claiming that openness to, and awareness of the greater community – the world community – is a necessity of peace, both at the family level and for the world community. Nonviolence (the second pillar) is seen as the first step in the path of peace, using the word ‘peace’ here to equate with ‘the enjoyment of good relationships’. Principles for the attainment and maintenance of good relations apply to individuals at the local level and to states and nations at the government level. Martyrdom of romantic lovers choosing Gandhian-like self sacrifice (the third pillar) continues today. Reflecting hugely intense joy and sorrow, storytelling of romance tragedy through the arts and media brings compelling heroism to our attention. It leaves us with a message of hope for the new generation.
The Quakers in America is a multifaceted history of the Religious Society of Friends and a fascinating study of its culture and controversies today. Lively vignettes of Conservative, Evangelical, Friends General Conference, and Friends United meetings illuminate basic Quaker theology and reflect the group's diversity while also highlighting the fundamental unity within the religion. Quaker culture encompasses a rich tradition of practice even as believers continue to debate whether Quakerism is necessarily Christian, where religious authority should reside, how one transmits faith to children, and how gender and sexuality shape religious belief and behavior. Praised for its rich insight and wide-ranging perspective, The Quakers in America is a penetrating account of an influential, vibrant, and often misunderstood religious sect. Known best for their long-standing commitment to social activism, pacifism, fair treatment for Native Americans, and equality for women, the Quakers have influenced American thought and society far out of proportion to their relatively small numbers. Whether in the foreign policy arena (the American Friends Service Committee), in education (the Friends schools), or in the arts (prominent Quakers profiled in this book include James Turrell, Bonnie Raitt, and James Michener), Quakers have left a lasting imprint on American life. This multifaceted book is a concise history of the Religious Society of Friends; an introduction to its beliefs and practices; and a vivid picture of the culture and controversies of the Friends today. The book opens with lively vignettes of Conservative, Evangelical, Friends General Conference, and Friends United meetings that illuminate basic Quaker concepts and theology and reflect the group's diversity in the wake of the sectarian splintering of the nineteenth century. Yet the book also examines commonalities among American Friends that demonstrate a fundamental unity within the religion: their commitments to worship, the ministry of all believers, decision making based on seeking spiritual consensus rather than voting, a simple lifestyle, and education. Thomas Hamm shows that Quaker culture encompasses a rich tradition of practice even as believers continue to debate a number of central questions: Is Quakerism necessarily Christian? Where should religious authority reside? Is the self sacred? How does one transmit faith to children? How do gender and sexuality shape religious belief and behavior? Hamm's analysis of these debates reveals a vital religion that prizes both unity and diversity.
The strongest voices in Christian history regarding the place of women in religious and secular society gave them only a very limited role, but there have always been those who disagreed with that view and with much other church orthodoxy. Often reviled by the Church, many of these women nevertheless had significant influence in their times. Some of them were considered to be heretics - unsurprisingly since they made great claims for themselves and their written and spoken words: Maximilla, a Montanist, announced that 'After me there will be no further prophets', while Joanna Southcott later claimed to be 'The Greatest Prophet that ever came into the world'. As this demonstrates, they did not speak with a single voice, but included Montanists, Jansenists, Pelagians, Antinomians, Spiritualists and Theosophists as well as Saints. This book describes the lives of twelve such women, outlining their beliefs, their attempts to make themselves heard, their clashes with the spiritual authorities, the influence they achieved and the legacies they left behind: Elizabeth Barton, Teresa Sanchez de Cepeda y Ahumad, Jeanne Marie Guyon, Selina, Countess of Huntingdon, Ann Lee, Joanna Southcott, Barbara Juliana, Baroness De Krudener, Lydia Sellon, Mary Baker Eddy, Helena Petrovna Blavatsky, Ethel Cecilia Dodd, Aimee Semple Macpherson. Some of these women saw themselves as reformers, others as revolutionaries; some saw their mission as lying within the Church, others broke with established religion completely. What they had in common was that each of them had a vision, some literally, others in a more figurative sense. None of them had any doubts as to the rightness of the mission to which they were called. While some of the opprobrium that they attracted from the ecclesiastical authorities related to their heterodox opinions, it is clear that had they been men their ideas might well have found more support and their activities greater approbation. Everyone who has an interest in Christian history and in women in the church - as well as in menis reaction to them - will want to read this book.
