Lucretia Mott Quotes

We 're all yearning for a wedge of sky, aren 't we? I suspect God plants these yearnings in us so we'll at least try and change the course of things. We must try, that's all" - Lucretia Mott in The Invention of Wings ― Sue Monk Kidd

In the true married relationship, the independence of husband and wife will be equal, their dependence mutual, and their obligations reciprocal.

The world has never yet seen a truly great and virtuous nation because in the degradation of woman the very fountains of life are poisoned at their source.

Liberty is no less a blessing because oppression has so long darkened the mind that it can not appreciate it.

Any great change must expect opposition because it shakes the very foundation of privilege.

We 're all yearning for a wedge of sky, aren 't we? I suspect Zgod plants these yearlings in us so we'll at least try and change the course of things. We must try, that's all" - Lucretia Mott in The Invention of Wings

The July 1848 Seneca Falls women’s rights convention—brought about by Elizabeth Cady Stanton and Lucretia Mott, among others—issued a “Declaration of Sentiments and Resolutions” that sanctified a movement’s creed: “We hold these truths to be self-evident: that all men and women are created equal.” The italics are mine; the vision the suffragists’. Susan B. Anthony, an essential figure, echoed the point down the years: “It was we, the people; not we, the white male citizens; nor yet we, the male citizens; but we, the whole people, who formed this Union,” she said in 1873 after she illegally cast a ballot for U. S. Grant for president. “And we formed it, not to give the blessings of liberty, but to secure them; not to the half of ourselves and the half of our posterity, but to the whole people—women as well as men.

The world has seen plenty of Christians who do not demonstrate what God is like. It needs more examples of what He is like. He has redeemed us for just such a purpose—to display His glory. Do what you can to display it today. It is time that Christians were judged more by their likeness to Christ than by their notions of Christ. —Lucretia Mott

Iroquoian Women: The Gantowisas (2004), the female-led clan councils set the agenda of the League—“men could not consider a matter not sent to them by the women.” Women, who held title to all the land and its produce, could vote down decisions by the male leaders of the League and demand that an issue be reconsidered. Under this regime women were so much better off than their counterparts in Europe that nineteenth-century U.S. feminists like Lucretia Mott, Elizabeth Cady Stanton, and Matilda Joslyn Gage, all of whom lived in Haudenosaunee country, drew inspiration from their lot.

when I see the same enormities practiced upon beings whose complexion and blood claim kindred with my own, I curse the perpetrators, and weep over the wretched victims of their rapacity. Indeed, truth and justice demand from me the confession that the Christian slaves among the barbarians of Africa are treated with more humanity than the African slaves among the professing Christians of civilized America; and yet here sensibility bleeds at every pore for the wretches whom fate has doomed to slavery." Such testimony would seem to furnish

Authentic religious expression for them was an experience of the soul and made no distinctions of gender. As Lucretia Mott said, "In Christ, there is neither male nor female." Gradually, I have realized the core of what set them apart for me. It is that they lived, more than most of us, from a place of wholeness. They were authentically themselves without amputations or edits.

Though it would become fashionable for nineteenth-century feminists in other denominations to drop the promise of obedience in marriage vows, there was no such clause in the Quaker ceremony, because there was no, in Lucretia's words, 'assumed authority or admitted inferiority; no promise of obedience.

Throughout her life, Mott criticized those who represented man-made rules as Divine truth, using religious authority to enforce their private interests and personal opinions.

Mott saw anti-slavery, peace, and women's rights as part of the same reform impulse to liberate the individual from the bonds of tradition, custom, and organized religion.

Lucretia was buried next to James in a simple Quaker grave in Fair Hill cemetery. Thousands of people attended her internment. As her granddaughter remembered, everyone was quiet. Someone asked, 'Will no one say anything?' Another replied, 'Who can speak? The preacher is dead.

In Stanton, Mott won a devoted convert. Elizabeth recalled: 'It seemed to me like meeting a being from some larger planet, to find a woman who dared to question the opinions of Popes, Kings, Synods, Parliaments, with the same freedom she would criticize an editorial in the London Times, recognizing no higher authority than the judgment of a pure-minded, educated woman. When I first heard from the lips of Lucretia Mott that I had the same right to think for myself that Luther, Calvin, and John Knox had, and the same right to be guided by my own convictions, and would no doubt live a higher, happier life than if guided by theirs, I felt at once a new-born sense of dignity and freedom; it was like suddenly coming into the rays of the noon-day sun, after wandering with a rushlight in the caves of the earth.

...it is the little things that make the sum of happiness. [David Wright, as quoted by Martha Coffin Wright in a letter to Lucretia Coffin Mott, January 29, 1850]

...there never was a man whose good temper was proof against a missing button. [Lazette Miller Worden, as quoted by Martha Coffin Wright, in a letter to Lucretia Coffin Mott, January 29, 1850]

The value she gave to the power of relationship was fundamental to Lucretia [Mott]'s sense of social activism.

While Lucretia [Mott]'s public life was inspirational, I also want to to discuss her private life: her quiet actions. I agree with Lucretia's ethic that private acts of integrity are the foundation of a more just and more equitable society. She taught us that small moments of love in action can add up to potent agents of change.

The questions raised by Lucretia [Mott]'s life are "How are you called into action?" and "Are you faithful to that call?" Your actions might be public or so quiet that they are never notices, which Emily [Dickinson] would have applauded. Your act of courage might be taking the time and developing the spirit to reconcile a relationship. Or it might be simply getting out of bed if you suffer from depression or going to that first A.A. meeting. You might be quietly writing letters to political prisoners through Amnesty International or sending anonymous donation to help the orphans in South Africa. You might take time each week to go to the hospital nursery to rock the neglected babies with AIDS. You may have a strong desire to cultivate your own garden and participate in growing the food you eat, allowing time for your inner spirit to grow and be nurtured as well. You may be protecting and valuing time as a parent. It is not important whether our actions are considered large or small; it is important that they stem from the center of our being. When we learn to live from our own authenticity, we activate our still inner voice. Although Lucretia [Mott] was a lead singer on the world stage, she would have been perfectly happy singing backup for someone else -- as long as the music was right and all the people were included in the dancing.

who held title to all the land and its produce, could vote down decisions by the male leaders of the League and demand that an issue be reconsidered. Under this regime women were so much better off than their counterparts in Europe that nineteenth-century U.S. feminists like Lucretia Mott, Elizabeth Cady Stanton, and Matilda Joslyn Gage, all of whom lived in Haudenosaunee country, drew inspiration from their lot.

If our principles are right, why should we be cowards?

It is related of Buonaparte, that he one day rebuked a French lady for busying herself with politics. "Sire," replied she, "in a country where women are put to death, it is very natural that women should wish to know why." And, dear sisters, in a country where women are degraded and brutalized, and where their exposed persons bleed under the lash-- where they are sold in the shambles of "negro brokers"-- robbed of their heard earnings-- torn from their husbands, and forcibly plundered of their virtue and their offspring; surely in such a country, it is very natural that women should wish to know "the reason why"-- especially when these outrages of blood and nameless horror are practiced in violation of the principles of our Constitution. We do not, then, and cannot concede the position, that because this is a political subject women ought to fold their hands in idleness, and close their eyes and ears to the "horrible things" that are practiced in our land. The denial of our duty to act is a bold denial of our right to act; and if we have no right to act, then may we well be termed "the white slaves of the North"-- for like our brethren in bonds, we must seal our lips in silence and despair.