Quaker Peace Quotes

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It is not the different practice from one another that breaks the Peace and Unity, but judging of one another because of differing practices.
Isaac Penington
Anger tried to boil up higher inside her. She closed her eyes, praying for God’s peace. Human wrath was against the will of God and only gave Satan influence over a soul. Honor must leave these evil men to God’s justice.
Lyn Cote (Honor (Quaker Brides, #1))
Go into the London Stock Exchange – a more respectable place than many a court – and you will see representatives from all nations gathered together for the utility of men. Here Jew, Mohammedan and Christian deal with each other as though they were all of the same faith, and only apply the word infidel to people who go bankrupt. Here the Presbyterian trusts the Anabaptist and the Anglican accepts a promise from the Quaker. On leaving these peaceful and free assemblies some go to the Synagogue and others for a drink, this one goes to be baptized in a great bath in the name of Father, Son and Holy Ghost, that one has his son’s foreskin cut and has some Hebrew words he doesn’t understand mumbled over the child, others go to heir church and await the inspiration of God with their hats on, and everybody is happy.
Waiting or pausing takes enormous skill and practice. However it is a skill that for you has become an essential way of being in the world without being so overwhelmed by it. Viktor Frankl, the Austrian psychiatrist and Holocaust survivor, went even further when he famously said, 'Between stimulus and response there is a space. In that space is our power to choose our response. In our response likes our growth and our freedom.' Waiting in the Light enables you to create a space for grace.
Christopher Goodchild (Unclouded by Longing: Meditations on Autism and Being Present in an Overwhelming World)
I have never forgotten these visitors, or ceased to marvel at them, at how they have gone on from strength to strength, continuing to lighten our darkness, and to guide, counsel and instruct us; on occasion, momentarily abashed, but always ready to pick themselves up, put on their cardboard helmets, mount Rosinante, and go galloping off on yet another foray on behalf of the down-trodden and oppressed. They are unquestionably one of the wonders of the age, and I shall treasure till I die as a blessed memory the spectacle of them travelling with radiant optimism through a famished countryside, wandering in happy bands about squalid, over-crowded towns, listening with unshakeable faith to the fatuous patter of carefully trained and indoctrinated guides, repeating like schoolchildren a multiplication table, the bogus statistics and mindless slogans endlessly intoned to them. There, I would think, an earnest office-holder in some local branch of the League of Nations Union, there a godly Quaker who once had tea with Gandhi, there an inveigher against the Means Test and the Blasphemy Laws, there a staunch upholder of free speech and human rights, there an indomitable preventer of cruelty to animals; there scarred and worthy veterans of a hundred battles for truth, freedom and justice--all, all chanting the praises of Stalin and his Dictatorship of the Proletariat. It was as though a vegetarian society had come out with a passionate plea for cannibalism, or Hitler had been nominated posthumously for the Nobel Peace Prize.
Malcolm Muggeridge
Once a state has completely withered away, it is an extremely difficult task to re-create it, as Blackwell quickly discovered. If Blackwell had been under any illusions that the Quakers were a meek and passive people, he was in for a rude surprise. He was to find very quickly that devotion to peace, to liberty, and to individualism in no sense implies passive resignation to tyranny. Quite the contrary.
Murray N. Rothbard (Conceived in Liberty (4 Volume Set))
Lewis Richardson wrote that his quest to analyze peace with numbers sprang from two prejudices. As a Quaker, he believed that "the moral evil in war outweighs the moral good, although the latter is conspicuous." As a scientist, he thought there was too much moralizing about war and not enough knowledge. "For indignation is so easy and satisfying a mood that it is apt to prevent one from attending to any facts that oppose it. If the reader should object that I have abandoned ethics for the false doctrine that 'tout comprendre c'est tout pardonner' [to understand all is to forgive all], I can reply that it is only a temporary suspense of ethical judgment, made because 'beaucoup condamner c'est peu comprendre' [to condemn much is to understand little]." (p. 200)
Steven Pinker (The Better Angels of Our Nature: Why Violence Has Declined)
To you I speak with much hesitation about suffering. . . . But there is an introduction to suffering which comes with the birthpains of Love. And in such suffering one finds for the first time how deep and profound is the nature and meaning of life. And in such suffering one sees, as if one’s eye were newly opened upon a blinding light, . . . And there too is suffering, but there, above all, is peace and victory.
Thomas Kelly
Right before his inauguration, he received a Quaker delegation and asked them to nominate Indian agents from their members. “If you can make Quakers out of the Indians, it will take the fight out of them,” Grant told them. “Let us have peace.”15 Aside from his respect for Quaker pacifism and integrity, Grant knew the society had coexisted peacefully with Indians in Pennsylvania. By the end of his first year in office, Grant had ferreted out many crooked Indian agents, replacing them with Quakers and honest army officers, eliciting howls from congressmen who had once controlled those
Ron Chernow (Grant)
For all its wickedness, however, Port Royal seemed to tolerate everyone. Quakers, Catholics, atheists, Jews—all were free to worship and believe as they pleased, and they lived peacefully alongside one another as Port Royal became the richest town in the New World. Pirates and buccaneers continued to arrive, welcomed by a public that understood the wellspring of its good fortune, and who ate, drank, and lived among these fast-living men.
Robert Kurson (Pirate Hunters: Treasure, Obsession, and the Search for a Legendary Pirate Ship)
On August 21, 1931, invited to address an American Legion convention in Connecticut, he made the first no-holds-barred antiwar speech of his career. It stunned all who heard it or read it in the few papers that dared report it in part: I spent 33 years . . . being a high-class muscle man for Big Business, for Wall Street and the bankers. In short, I was a racketeer for capitalism. . . . I helped purify Nicaragua for the international banking house of Brown Brothers in 1909-1912. I helped make Mexico and especially Tampico safe for American oil interests in 1916. I brought light to the Dominican Republic for American sugar interests in 1916. I helped make Haiti and Cuba a decent place for the National City [Bank] boys to collect revenue in. I helped in the rape of half a dozen Central American republics for the benefit of Wall Street. . . . In China in 1927 I helped see to it that Standard Oil went its way unmolested. . . . I had . . . a swell racket. I was rewarded with honors, medals, promotions. . . . I might have given Al Capone a few hints. The best he could do was to operate a racket in three cities. The Marines operated on three continents. . . . We don’t want any more wars, but a man is a damn fool to think there won’t be any more of them. I am a peace-loving Quaker, but when war breaks out every damn man in my family goes. If we’re ready, nobody will tackle us. Give us a club and we will face them all. . . . There is no use talking about abolishing war; that’s damn foolishness. Take the guns away from men and they will fight just the same. . . . In the Spanish-American War we didn’t have any bullets to shoot, and if we had not had a war with a nation that was already licked and looking for an excuse to quit, we would have had hell licked out of us. . . . No pacifists or Communists are going to govern this country. If they try it there will be seven million men like you rise up and strangle them. Pacifists? Hell, I’m a pacifist, but I always have a club behind my back!
Jules Archer (The Plot to Seize the White House: The Shocking True Story of the Conspiracy to Overthrow FDR)
Though Peter claimed not to be spiritual, he had found a peaceful place, as I had decades ago, in Quaker meeting
Ram Dass (Being Ram Dass)
Ethan left Seattle overjoyed by the celebration and unity he’d felt in the streets, but also disillusioned with the results. For all the careful organizing, the movement needed more training in nonviolence. “People were singing for peace,” he said. “But once the rubber bullets and concussion grenades started, they were hurling concrete at the police.” The protests reinforced the chasm between citizens and cops, perpetuating the model of a police state. Reporters had deepened the divide, focusing on the masked vandals instead of the elderly Quaker
Mark Sundeen (The Unsettlers: In Search of the Good Life in Today's America)
Deeper than his rage there was his hatred, a murderous hatred, as he himself declared, for a murdering capitalism. ‘What causes the ferocity and bad manners of revolutionaries?’, he asked rhetorically in an essay in Eliot’s Criterion in July 1933, ‘Why should a peace-loving writer of Quaker descent be quite ready to shoot certain persons whom he never laid eyes on?…What has capital done that I should hate Andy Mellon as a symbol or as a reality?’ The direct answer was this, ‘I have blood lust because of what I have seen done to, and attempted against, the arts in my time.
A. David Moody (Ezra Pound: Poet: Volume II: The Epic Years: 2)
Women as well as men had war and civil chiefs. The Shawnee Prophet said the principal duty of the female peace chief was to prevent unnecessary bloodshed: She would exert her influence to restrain the war chiefs and ensure that conflict occurred only as a last resort. The female chiefs also had oversight of women’s affairs in the village, such as directing the planting and the arrangement of feasts.14 A Quaker who was surprised to see an old woman speaking in an Indian council near the Susquehanna River in 1706 and asked his interpreter why was told “that some women were wiser than some men, and that they had not done anything for many years without the council of this ancient, grave woman.”15
Colin G. Calloway (The Shawnees and the War for America)
What did it mean to give aid in a “Quakerly fashion”? How did Quaker ethics shape the Gadabouts’ collective memory of being unique among Western aid groups? What tensions within Convoy ranks resulted from the diversity of opinions on the Quaker Peace Testimony in practice?
Susan Armstrong-Reid (China Gadabouts: New Frontiers of Humanitarian Nursing, 1941–51)
For many nurses, especially those raised and educated in the Quaker faith, serving in the China Convoy epitomized the ideal nursing practice “tied to the causes of humanity and the needs of the collective which were larger than the individual nurse: social causes, peace, and health promotion.” Quoting the old Quaker saying, Margaret recalled that they sought to “live in such a way that you can do away with a cause of war.”4
Susan Armstrong-Reid (China Gadabouts: New Frontiers of Humanitarian Nursing, 1941–51)
The final feature of emancipation’s long history was the ubiquity of violence. The reference here is not to the great explosions that echo through American history—bleeding Kansas, John Brown’s raid, or the Civil War itself—but to the ceaseless carnage that manifested itself in every confrontation between master and slave. In the clash of powerful material interests and deeply held beliefs, slaveholders and their numerous allies did not give way easily. Beginning with abolition in the North—although this was generally described as a peaceful process imbued with the ethos of Quaker quietism and legislative and judicial activism—the movement for universal freedom was one of violent, bloody conflict that left a trail of destroyed property, broken bones, traumatized men and women, and innumerable lifeless bodies. It was manifested in direct confrontations, kidnappings, pogroms, riots, insurrections, and finally open warfare. Usually, the masters and their allies—with their monopoly on violence—perpetrated much of the carnage. To challenge that monopoly required force, often deadly force; when the opponents of slavery struck back with violence of their own, the attacks and counterattacks escalated. The pattern held in the North, where there were few slaves, and in the South, where there were many. When the Civil War arrived and the war for union became a war for freedom, violence was raised to another level, but the precedent had been long established.
Ira Berlin (The Long Emancipation: The Demise of Slavery in the United States (The Nathan I. Huggins lectures Book 14))
Peace is a process to engage in, not a goal to be reached.
Geoffrey Durham (Being a Quaker: A Guide for Newcomers)
Even if Nantucket’s Quakers dominated the island economically and culturally, room was made for others, and by the early nineteenth century there were two Congregational church towers bracketing the town north and south. Yet all shared in a common, spiritually infused mission—to maintain a peaceful life on land while raising bloody havoc at sea. Pacifist killers, plain-dressed millionaires, the whalemen of Nantucket were simply fulfilling the Lord’s will.
Nathaniel Philbrick (In the Heart of the Sea: The Tragedy of the Whaleship Essex)
As the tension between the Protestants and the Church of Rome intensified, so did the desire for a third way among dissenting groups. Soon a new group emerged, though in some senses it was also an old group—one that felt it could trace its origins all the way back to the New Testament. Known collectively as the Radical Reformation, these persecuted groups often advocated a nonviolent ethic, the separation of church and state, and a desire for both personal and corporate holiness. The ideas of these radicals spread through Europe, and over the years the Amish, Mennonites and Anabaptists, and to a lesser degree the Covenanters and Quakers, emerged or were influenced by this movement.
David Holdsworth (Angelos)