by WebPost | Dec 18, 2008 | History - RFM
- Richmond Friends Meeting (RFM) organized in 1795, and soon built its first Meeting House at 19th and Cary Street in Church Hill. This was the second oldest “church” in Richmond. We have a long history of religious observance and social justice within the Richmond community. In 1995, we celebrated our 200th birthday.
- Richmond area Quakers established the Virginia Abolition Society in 1790. With the Civil War, RFM established the Friends Asylum for Colored Orphans, now called the Friends Association for Children. After slave emancipation, RFM member Sarah Smiley and other Quaker women helped start a school for over 1,000 free black adults and children in Richmond.
- RFM purchased the 4500 Kensington Avenue property in 1957. (The Colonial Place Christian Church, an affiliate of the Disciples of Christ, built the original building in 1913. The educational annex was added in 1931.) The cost of the 4500 Kensington Avenue property in 1957 was approximately $17,500.
- RFM has provided office and meeting space to hundreds of community groups. Religious groups that have used the 4500 Kensington Avenue property for their programs include the Congregation Or Ami, the Metropolitan Christian Church, an unaffiliated Roman Catholic group and Muslims.
- In the 1960s, RFM provided office and meeting space to the Richmond Area Association for Retarded Children. In 1967, RFM provided office space and volunteer support to the statewide antiwar Vietnam Summer Project. In 1971, RFM provided office space to the statewide Virginia Council for Human Relations until the Richmond Zoning Board opposition and a neighborhood petition of 1,200 signatures forced the interracial organization to relocate.
- Since 1957, RFM has provided financial assistance and social support to Russian, Vietnamese, Cambodian and Central American refugees, who have relocated to the Richmond area.
- The 4500 Kensington Avenue property has been the site of countless weddings and memorial ceremonies, not only of Friends but also from the community at large.
- In 1986, RFM, overflowing with new attenders, established new worship groups in Ashland and Midlothian. Midlothian has since become a full-fledged meeting.
See below for a slide show of History of Quakers in Central Virginia
by WebPost | Dec 18, 2008 | History - Quaker, Peace and Social Concerns, Testimonies, Writings - RFM
Friends affirm a Biblical basis for the peace testimony. A Prince of Peace was prophesied who would bring in a Peaceable Kingdom. “Thou shalt not kill” is one of the Ten Commandments. Jesus taught and lived peacemaking and love of enemy. George Fox similarly counseled his followers “to live in the life and power which does away with the occasion for war.”
The material below was prepared earlier by Mary Fran Hughes-McIntyre and is excerpted from her History of Richmond Friends Meeting, 1795-1962, available in the Meeting Library. (or here:THE HISTORY OF RICHMOND FRIENDS MEETING 1795-1962)
Living Out the Peace Testimony
Friends affirm a Biblical basis for the peace testimony. A Prince of Peace was prophesied who would bring in a Peaceable Kingdom. “Thou shalt not kill” is one of the Ten Commandments. Jesus taught and lived peacemaking and love of enemy. George Fox similarly counseled his followers “to live in the life and power which does away with the occasion for war.”
Early Richmond Friends were firm pacifists, disowning from membership those who bore arms. Doubtless knowing Friends from Cedar Creek Meeting who had firmly refused to fight during the Revolutionary War, Friends in Richmond affirmed a pacifist stand in the War of 1812. Friends suffered payment of muster fines rather than fight. As part of Virginia Yearly Meeting, they concurred with the following statement:
While we view with sorrow the awful progress of war spreading desolation and Misery in the human family, let us endeavor to guard our Minds from mixing in the politics of the times, which will insensibly leven into the spirit, and will lead if not to the practice at least to the promotion of that destructive evil.
During the War between the States, some Richmond Friends chose to fight, and some were conscientious objectors. Cedar Creek Monthly Meeting (of which Richmond Friends became a part in 1841) accepted the resignation of three persons who chose to fight, but “earnestly hopes that the day is not distant when those with many others aroused by the awful juncture of war now presented to our view may be enabled to renounce principles which lead to such results and enlist under the banner of the Prince of Peace.”
In the period from 1914-1920 the Peace Committee of Richmond Friends meeting was particularly active workingfor peace and reconciliation in the period of the Great War. Peace literature was distributed in the schools, and prizes were offered in 1916 for the best essays on “Why We Do Not Need a Large Increase in our Army and Navy”: $15 first prize to a boys’ school, $10 first prize to a girls’ school. (Editor: Friends have not been free from societal sexism and racism.) Money was donated for Belgian relief in 1914, for English and Armenian relief in 1916, for French orphans in 1917, and for feeding the German children in 1920. Letters were sent to Senators and Representatives in 1916 urging opposition to the so-called “preparedness” for war. The Friends Peace Committee ran two advertisements in the newspapers, including the following:
PEACE OR WAR?
To our fellow-citizens:
In this time of crisis when our country’s highest good is the common aim of all, we voice this deep conviction of patriotic duty.
The causes for which men fight—liberty, justice, and peace—are noble and Christian causes. But war itself violates law, justice, liberty and peace, the very ends for which alone its tragic costs might be justified…
In World War II, Friends were again active in peace-making. Member Hoge Ricks met at homes in 1940 with young Friends to think through their stands on the peace testimony in anticipation of their being faced with conscription. After the war opposition to conscription continued, with visits to Congressional Representative, and a firm stand against the Selective Service Act of 1948.
A change in Friends’ custom of disowning those who bear arms in evident in 1943. A member wrote saying that he had joined the Armed Forces as a result of personal conviction, and that he doubted the Meeting wanted his membership. The Meeting decided to stay in touch with him, since “to encourage him would do more that to ostracize him.”
(Richmond) Friends were proud of having several members, who were conscientious objectors, serving in Civilian Public Service Camps. Their peace testimony was affirmed.
Thus, Richmond Friends stood consistently against war, and dealt in increasingly lenient ways with Friends who chose to fight.
* * * *
(Editor: During World War II, some 12,000 men who were conscientious objectors to war, served in non-military occupations across the U.S. Under the leadership of Mennonite, Quaker and Church of the Brethren agencies, they were engaged in mental health care and medical experiments, in forestry and diary farming, and in other important civic projects.)
by WebPost | Dec 20, 2007 | Archive, Writings - Quaker Bibliography
Friends for 350 Years
BY HOWARD BRINTON, WITH AN HISTORICAL UPDATE BY MARGARET HOPE BACON
Overview of basic Quaker understandings and practices. Topics covered include the light within, meeting for worship, vocal ministry, reaching decisions, the meeting community, the meeting and the world, the four periods of Quaker history, and Quaker thought. Pendle Hill 2002 348 PP. Paper $16.00
Quaker Spirituality: Selected Writings
EDITED BY DOUGLAS STEERE A comprehensive collection of Quaker writings including George Fox, Isaac Penington, John Woolman, Caroline Stephen, Rufus Jones and Thomas Kelly. The introduction is a thoughtful brief history of Friends. Paulist Press 1984 334 PP. Paper $24.95
There is also an abridged edition. HarperSanFrancisco 2005 128 PP. Paper $11.95
The introduction can be purchased separately. Philadelphia Yearly Meeting 1988 56 PP. Paper $3.95
Encounter with Silence: Reflections from the Quaker Tradition
BY JOHN PUNSHON ”He presents the uniqueness of Quaker faith and practice while also relating it to the tradition of Christian spirituality.” -Parker J. Palmer
Friends United Press/Britain Yearly Meeting 1987 131 PP. Paper $12.00
Quaker Reader
EDITED BY JESSAMYN WEST Popular anthology of Quaker writings (1650-1960). Writings represent a wide range of perspectives; includes fine biographical notes at the beginning of each passage. An excellent and deep survey of Friends’ thought. Pendle Hill 1990 540 PP. Paper $17.50
Beyond Consensus: Salvaging Sense of The Meeting
BY BARRY MORLEY “In seeking the sense of the meeting we open ourselves to being guided to perfect resolution in the Light, to a place where we sit in unity in the collective inward Presence. Through consensus we decide it; through sense of the meeting we turn it over, allowing it to be decided.”
Pendle Hill 1996 32 PP. Paper $4.00
Beyond Majority Rule: Voteless Decision Making in The Religious Society Of Friends
BY MICHAEL J. SHEERAN
Michael Sheeran, a Jesuit scholar, studied the actual decision making process used among Friends. This book is the result of his study and he includes detailed descriptions of the process at work and draws conclusions about what works well and what does not. Philadelphia Yearly Meeting 1983 153 PP. Paper $12.00
Portrait in Grey: A Short History
BY JOHN PUNSHON
Traces the beginnings of the Religious Society of Friends, its distinctive way of life, and its explosive expansion in England and elsewhere. Britain Yearly Meeting 1984 293 PP. Paper $16.50
Silence And Witness: The Quaker Tradition
BY MICHAEL L. BIRKEL This is a new, meaty and inviting introduction to Quaker thought and spiritual life. The chapter entitled ‘The Facing Bench’ lifts up well selected quotations of prominent Friends on topics such as ‘The Immediate Presence of God,’ ‘The Universal Light of Christ,’ and ‘The Spiritual Basis of Peace.’ His chapter on the inward experience of worship is both an excellent introduction and a seasoned examination of centering techniques. Orbis 2004 144 PP. Paper $16.00
Essays On The Quaker Vision Of Gospel Order
BY LLOYD LEE WILSON Essays address facets of Quaker faith and practice, articulating the ways in which Gospel order has shaped lives and beliefs of Friends. Wilson gives the reader both a historical perspective and a contemporary understanding of basics like meeting for worship and for business, spiritual gifts, leadings and ministry. Seasoned Friends and those new to Quakerism will find much to ponder. Quaker Press of FGC 2002 200 PP. Paper $17.00
The Testimony Of Integrity
BY WILMER COOPER The call for integrity in daily life lies at the heart of Quakerism. It reflects Friends devotion to truth, honesty, authenticity, and wholeness. This pamphlet claims that the Testimony of Integrity should undergird all the Quaker testimonies and should become the guiding principle for daily living. Pendle Hill 1991 32 PP. Paper $4.00
Listening To The Light: How To Bring Quaker Simplicity And Integrity Into Our Lives
BY JIM PYM This book is an essential contemporary introduction to Quakerism written by a noted British Friend. Using many quotations from Britain Yearly Meeting’s Faith and Practice and other prominent sources, Pym summarizes Quaker thought and spiritual practice without over-simplifying it. Rider Books 1999 192 PP. Paper $16.95
Faith In Action: Quaker Social Testimony
ESSAYS BY JONATHAN DALE AND OTHERS.
Where do we stand on lived witness, on social testimony? Both in the essay by Jonathan Dale and the short contributions from many Friends, we get a glimpse at other people’s experience of the living truth. As Jonathan Dale says, “The more the Light is followed, the deeper the joy and the readier we may be for the next step.” This book will inspire readers to think about how we live out our testimonies in our lives, develop a culture of mutual accountability, and share the lessons from our journeys. When we say God is love, the integrity of our claim is known by the degree to which it is lived out in our lives. Britain Yearly Meeting 2000 292 PP. Paper $20.00
Faith and Practice of Baltimore Yearly Meeting
Baltimore Yearly Meeting’s book of discipline. Baltimore Yearly Meeting 1988 Paper $13.50
Pricing listed may not be current.
The above may be purchased at:
Friends Book Store
Pendle Hill Books
Baltimore Yearly Meeting Publications
Philadelphia Yearly Meeting Publications
by WebPost | Dec 19, 2006 | Archive, Queries, Testimonies, Writings - RFM
by WebPost | Jan 16, 2006 | Archive, Writings - RFM
Responding to the
Baltimore Yearly Meeting
First Month Query
By Jean James
Are meetings for worship held in expectant waiting for Divine guidance? Are Friends encouraged to share spiritual insights? Are special gifts of ministry recognized and encouraged?
Do you come to meeting with heart and mind prepared? Are you careful not to disturb the spirit of the meeting by late arrival or in other ways?
There were four main reasons for my becoming a Quaker:
- I believe in the testimonies of Quakerism.
- I believe in the central thought that “there is that of God in everyone.”
- I count on, believe, and need the silence and knowledge brought through the community of people and the silence of worship. The very act of worship in silence leads to a type of intimacy that I had never felt in a minister-driven church.
- I truly believe that if we open our hearts, quiet our spirits and ask, we can receive Divine Guidance. Further, I believe that this guidance will be what we need; not necessarily what we want, but what we need.
Having said this, I am going to start on this very personal query response with a quote from the Quaker pamphlet, “The Quakers or Our Neighbors The Friends”. This statement was distributed at the World Council of Churches meeting in 1948 to present the rationale for Quaker worship:
Worship, according to the ancient practice of the Religious Society of Friends, is entirely without human direction or supervision. A group of devout persons come together and sit down quietly with no prearrangement, each seeking to have an immediate sense of divine leading and to know at first hand the presence of the living Christ. It is not wholly accurate to say that such a meeting is held on the basis of silence; it is more accurate to say that it is held on the basis of ‘holy obedience.’
Having established a basic definition, we can look at the Query.
When Quakers gather together for worship, there are many feelings and expectations. I believe the overriding feeling is that we come to join others in quiet waiting for what may come. The “official” way of saying this is that the corporate meeting is waiting for guidance. For me, the word “corporate” is too intellectual. I’d rather talk about the peace and joy that is felt when we meet together for silent worship, the communion of prayer and meditation.
It’s a great pleasure for me to come to meeting early and watch people arrive. Some come in clearly in a state of silence and readiness. As families arrive, the children are encouraged to slow down and be quiet. Some folks come agitated and obviously in need of being wrapped in the loving blanket of our meeting. Some individuals arrive greeting others and then settle into the silence. Quiet begins to build, and as more people arrive they too settle. Even the children are generally quiet, the silence deepens and we have begun.
What does Divine Guidance mean? Does it mean speaking from the Spirit? Yes it does, but is that all? Do we have to speak at a meeting for it to be meaningful to the group? When attending meeting for worship, I believe that being open to Light and energy is the most basic way I can contribute to our communal worship. I feel I am waiting for Divine Guidance in my life as well in the meeting. I believe that by opening my heart to God I can receive what I need. Therefore, I can (we all can) receive through silence. No-one needs to speak, but we all need to listen and be open of heart.
The question of whether we encourage the sharing of spiritual insights is interesting. What are spiritual insights? How do I recognize that my thoughts are a message from God and not just from me? Part of the answer is that the message appears to be for most of meeting, or the entire meeting.
How we recognize spiritual insights is basic to the development of our name, Quaker. There are several stories concerning this; my favorite is about what happens when we are in meeting and are given a message by God. Now, most of us do not want to rise up in meeting and talk. We are shy, or afraid of others thinking that the message was silly or not from the Spirit, or we aren’t sure if the message is from the Spirit, so we try really hard to ignore this feeling. We start asking questions of our inner voice and we begin to squirm, and fidget, and rock back and forth, and generally act like a kid that wants to go to first day school. The more we become convinced that this is truly a message for all, we feel that we don’t have any choice, some of us even feel someone pushing us in the back, and we stand up and speak. By then we are shaking, our voices are shaking; you could even say we are “quaking in our boots.” Hence our name and how we might recognize Divine Guidance!
Spiritual insights/Divine Guidance, within the meeting, can be marked in many ways. During a meeting in early December of 2005, we were in a state of agitation concerning the capture, by a militant Islamic organization, of four Christian Peacemaker Team members (one being a Quaker known by many in our meeting). The silence was troubled, not just by fidgeting, but also by the very air being disturbed. People were not settled into the silence. Slowing one by one members began to stand and express their feelings, concerns, and knowledge of the Quaker captive. They prayed for Light for both the captives and the kidnappers. As these folks spoke, the meeting settled deeper into the stillness, into the silence of prayer and meditation. The final message was delivered when a member stood and sang/prayed Jesus’ prayer for forgiveness. The feeling of togetherness and sending of Light and energy into the world was engraved upon many hearts. My heart was truly affected by this meeting.
When a message is delivered from the heart I can feel the message. It is real and looks to my needs. Often I and others in the meeting will express our gratitude for the message. One of the great joys of our meeting is that members are not afraid to show their emotions. I was raised in a household where we didn’t cry, so I am amazed that it is okay for everyone to cry, not just women, but men, too!
We, as a people, are trained to live in our heads; to be logical and to express everything in a calm way. That is not what Quakerism is about. We are a primitive Christian religion. One of the basic tenets of Quakerism is that we believe in ‘that of God in everyone’ and we therefore believe that everyone can access God within themselves. We no longer rely on structure and ceremony. We believe that for each of us it is the personal relationship with God and the sharing with others that is center of our religion. It is central to my being a Quaker. I must be open of heart.
To be truly open to God, I must allow my ‘being’ to be still, not just at meeting but during the week. That is easy to say, but hard to do. Heart knowledge is what I am looking for; that which is truly important to me. Divine Guidance, insights can be many things … something I may not have known until now, or were afraid to recognize! In order to be open I must take time to calm my mind, the more often I give myself a few minutes, the easier it becomes. A big tip for me is to practice deep breathing: this not only gives oxygen to the brain, but it slows me down to be in the moment. When I am in a hectic environment, I retreat to the bathroom for a few minutes of breathing.
The query asks, “Are you careful not to disturb the spirit of the meeting by late arrival or in other ways?” When the children go to first day school at 11:20, this is also the time that latecomers enter the meeting room. Those attenders arriving late are asked to be quiet while waiting for twenty after. I think the “waiters” are not aware that their energy is already in the meetingroom. They are not truly waiting, they are already part of the meeting and therefore a prayerful manner is needed. I also believe that if someone arrives late, no matter what the time, and they need to be in the meetingroom, they need to go on in. The twenty minutes is a convention and helpful to those already in the meeting room, but it is not meant to ban people from meeting.
Another concern, especially for people new to meeting, is that that they will go to sleep during worship. There is a likelihood that anyone, at some time, may nod off. We have a family rule: I can sleep during meeting, but I can’t snore. That will earn me a gentle, but firm, tap on the leg. In the Quaker past, there was a member assigned to walk around with a feather tied on the end of a stick and tickle the sleeping ones. I am much happier with the gentler approach.
Finally, when in worship or prayer, it seems reasonable to be patient and listen to your heart. There is a quote from White Eagle in The Woman’s Book of Courage that I am very fond of, not only for worship, but also as a way of life:
“When you are in doubt, be still and wait. When doubt no longer exists for you, then go forward with courage. So long as mists envelop you, be still; be still until the sunlight pours through and dispels the mist—as it surely will. Then act with courage.”