Message given at Durham Friends Meeting, May 21, 2023

I was first introduced to Quakerism as a student at Haverford College.  One way I received that first introduction was a quotation in ornate script (unusually ornate for Quakerism) that hung in the Common Room.  It was from a Commencement Address in 1883 by Isaac Sharpless, then the college president, in 1883.  It reads:

“I suggest that you preach truth and do righteousness as you have been taught, whereinsoever that teaching may commend itself to your consciences and your judgements. For your consciences and your judgments we have not sought to bind; and see you to it that no other institution, no political party, no social circle, no religious organizations, no pet ambitions put such chains on you as would tempt you to sacrifice one iota of the moral freedom of your consciences or the intellectual freedom of your judgements.”

I’m not the only Haverfordian who was struck by those words.  I know several who carry it around in their wallets, or have copies of that inscription in their homes. 

I’m no longer sure that this Isaac Sharpless quotation is a good introduction to Quakerism.  For me, it speaks too much of individualism, of conscience and freedom, and not enough of worship or God’s will, or of community for that matter. 

Nevertheless, that injunction to “preach truth and do righteousness” laid a heavy stamp on me and it still speaks to me.  It’s an active exhortation.  These are positive things to do, things to do actively, not things to avoid, not things to stay silent upon.  “Preach truth and do righteousness.” It’s an urging to be wholly and fully yourself, to stand for what you believe, and to enact those beliefs in the world in every way that you can.  “Preach truth and do righteousness,” or, as another Quaker once put it, “Let your life speak.”

That Sharpless quotation mostly warns against the constraints that others may place on our inclination to say or do the right thing – political parties, say, or religious organizations.  But over the years I’ve been more struck by the constraints we place on ourselves.  The ways we hold ourselves back – hold ourselves back from doing the right thing.  We do nothing.  We stay silent and seated rather than “preach truth and do righteousness.”  We pay attention to what’s ‘in our interest’ or what’s ‘comfortable’ for us.  Mostly what holds us back is loving ourselves more than loving our neighbors. 

Today, I see a lot of people standing around doing nothing.  Bad things happen, and lots of people step backwards or they sit down.  In current parlance, they ‘ghost.’  “It’s not mine to do anything about,” they seem to be saying.  “Maybe this will soon blow over.”  “I’m not getting involved.”  “I don’t think I want to get drawn into this.”  Maybe we roll our eyes or look away when lies are told.  Down that road, what’s the truth of things becomes murky, and we all grow cynical in the belief that everyone cuts corners, and no one does anything about it. 

The currently popular list of Quaker testimonies follows a SPICES mnemonic: simplicity, peace, integrity, community, equality, stewardship.  It’s “Integrity” I want to lift up today, and there it is in the middle of the SPICES list. 

That list makes it one of six, but Wilmer Cooper wrote a Pendle Hill pamphlet in which he said “’integrity’ is the essential Quaker testimony and undergirds all other testimonies of Friends.”  (PH 296, p 6).  (Wilmer was the founding Dean of the Earlham School of Religion and someone who, along with his wife Emily, Ellen and I had the privilege to know.)  I think he’s right; integrity is the essential Quaker testimony.

He opens the Pendle Hill pamphlet by telling a story about Elfrida Vipont Foulds, a distinguished British Quaker and historian, going to the village of Fenney Drayton, where George Fox had grown up, to see if she could better understand what shaped him.  She sat in the church where he worshipped as a child – an Anglican Church of course.  And she forms a picture of men and women coming week after week on Sunday, religiously.  And then she says “But the self-same people would go from the church the following week cheating their neighbors, cheating in the marketplace, they would get drunk in the ale houses; husbands would beat their wives and parents would cuff their children.  Next Sunday they would go back to the village church….”.  (p 4).  The taproot for Fox, she concluded, is that “Fox felt the need for integrity in daily life.” 

This makes sense.  For me, integrity is the essential Quaker testimony. 

The word integrity evolved from the Latin adjective integer, meaning whole or complete. The word has come to mean “an undivided or unbroken completeness.”  And with regard to our behavior, it has come to mean “soundness of moral principle and character; entire uprightness or fidelity, especially in regard to truth and fair dealing”.

Here are a few things it asks of us. 

Integrity means speaking the truth of course. It asks for honesty through and through.  In the Sermon on the Mount, Jesus tells us:

³⁷ But let ^[a]your ‘Yes’ be ‘Yes,’ and your ‘No,’ ‘No.’ For whatever is more than these is from the evil one” (Matthew 5:37). 

Early Friends –and Friends today – refuse to swear oaths, because to swear an oath before making a statement implies that this time I’m telling the truth, but at other times, maybe not. 

It is not just being truthful in what you do say, but also in having the courage to speak up, and to tell the whole truth that you know, even when that’s painful.  Just knowing the truth isn’t good enough; you have to tell others.  You have to make that an unwavering practice and habit.  Speak the truth at all times, but also:  step forward to be of assistance.  Don’t ‘leave it to others.’ If you won’t speak up, who will? 

Integrity means standing up as well as speaking up – standing up for others.  It means being actively engaged when others are wronged.  I’m sure you can all think of instances of wrongdoing that we later learn others knew about and yet stayed silent.  That’s not integrity.  Speaking up about wrongdoing has become rare enough that we’ve coined a word to describe those who do: “whistleblower.”  But often we realize many people knew about the wrongdoing, and only one or two spoke up – and maybe not immediately.  That’s not integrity.  When someone ‘blows the whistle,’ ask yourself who hasn’t said a word.  We rarely need whistleblowers if the rest of us will speak up in the first place.

Integrity means treating everyone the same, not treating some more favorably because they have power or can provide benefits to you.  Early Friends were known for having just one price for all customers.  Integrity today means caring for everyone, not just ourselves or our allies or our friends. 

Integrity means caring for others as well as yourself.  It means treating others with ‘unreserved respect’ – as if they, too, were hosts for a Divine presence within.  It means loving your neighbors as much as yourself.  Loving our neighbors means not just comforting them in private but stepping forward in public for them on their behalf.  It means standing up for others – all others.

In A Christmas Carol, Scrooge is a man who is all about his business – in every way, every hour of every day.  He thinks Christmas is a humbug; he thinks charity is absurd.  But by the end he is a man transformed.  He is a joyful man celebrating Christmas, and also now a man of integrity.  Dickens has Scrooge say about “his business” now that he is a reformed man:”

“Mankind was my business. The common welfare was my business; charity, mercy, forbearance, benevolence, were all my business. The dealings of my trade were but a drop of water in the comprehensive ocean of my business!”  Scrooge goes from being a man who stays put in his counting house to someone who steps forward to help others.  

Integrity asks that we be trustworthy:  good to our word, consistent, reliable, always, in private and in public, indoors and out.  When I was a Boy Scout, we would regularly recite the Scout Law:  “A Scout is trustworthy, loyal, helpful, friendly, courteous, kind, obedient, cheerful, thrifty, brave, clean and reverent.”  It’s a list of twelve, but it begins with “trustworthy,” reminding us to live by the other eleven always and consistently.  It gives the others strength. 

Speaking up, standing up, treating everyone with respect, with fairness, with caring;  being trustworthy; that’s what integrity asks of us. It’s a lot.  Sometimes, maybe often, it means taking steps away from comfort. 

We speak of “faithfulness” as central to our relationship to God.  In a parallel way, “integrity” is central in our relationships with other people.  Both mean doing what we should be doing, doing it actively, doing it wholeheartedly, with no holding back. 

What does integrity ask of us?  Everything.  To have integrity means ‘being whole,’ and that means embracing the whole of things, not just your corner of things.  It means to live a life in which we are fully present – whole, wholly yourself, wholly present.  It means living as if you lived in the new kingdom.  When Fox says (and this is a cornerstone of the peace testimony) “I told them I lived in the virtue of that life and power that taketh away the occasion for war,” he means he went the whole way in his obedience to God, not part way.  He inhabited the new kingdom with his whole self as if he were a tent pole. 

To have integrity means being part of the backbone of how all things should be.  Integrity is the essential Quaker testimony because it gives voice and strength to all the others. It means standing up for and supporting the way all things should be.  The other testimonies – simplicity, peace, community, equality, stewardship – mean very little without integrity to give them backbone.

Or, as Isaac Sharpless instructed: “preach truth and do righteousness.”

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Also posted on River View Friend

Message given at Durham Friends Meeting, May 14, 2023

Therefore do not worry about tomorrow, for tomorrow will worry about itself. Each day has enough trouble of its own.  (Matthew 6:34)

This appears at the end of the Sermon on the Mount, and is something I try to remember and practice.  What stops me?  Often, it is fear.

Don’t worry.

Be not afraid.

Fear not, for I am always with you.  We hear this again and again from G!D and the angels.

So do not fear, for I am with you;

    do not be dismayed, for I am your God.

I will strengthen you and help you;

    I will uphold you with my righteous right hand.   (Isaiah 41:10)

The celebration of Pentecost (50 days after Passover) in the Jewish tradition is the bringing of the first fruits from the winter harvest to G!d in the temple. They are offered in commemoration of the most significant gift G!d made to G!d’s people, the Torah, the laws and commandments that stated how people are to live in relationship with G!d and each other.  We know them as the Ten Commandments.  Love G!d, love your neighbor, love yourself.

After Jesus’ death and return, he left his followers for the final time promising that he would send the Comforter to them, the Spirit of Truth who comes from the Father.  Com meaning with, forte, meaning strength.  Consolation, yes, but also strength. 

When that Spirit arrived, the followers were filled with power, divine power, and went out into the packed streets of Jerusalem, full of celebrants of the festival, and spoke, preached, prophesied and testified to all they had learned and knew to be true in the tongues of every person present, spoke to each of them in their own language, their mother tongue.  And we are told that people were amazed and many believed.

For us as Friends, it could be said that our mother tongue is in our sacred silence, our expectant waiting, our seeking oneness with that same divine power that descended upon the original followers and continues to be available to each one of us, as it was to Fox and Fell, Woolman and Mott, Jones and Kelly, and is available and present whenever we gather, seeking unity with each other and divine will.

The deeper unity we seek and work for is described by Julian of Norwich when she writes, “The love of God creates in us such a oneing that when it is  truly seen, no person can separate themselves from another person.”

Or, we believe, from all of Creation.  So, let us put aside the fear that separates us from each other and the Creator, and join together in waiting upon that Spirit.  Taking each day as it comes as the gift it is meant to be.

Notes for the message at Durham Friends Meeting, April 23, 2023

Shifts in our understanding. 

Who do you say I am?  A question asked to elicit recognition and confirmation of Jesus.  A shift in understanding.  Who do you say you are?  Who do you say we are?

Christ, son of man, son of God, messiah, Adoniah, prince of peace, heretic, abba.

Quakers, seekers, religious society of friends, friends of Christ, seekers of the truth. 

Each defines how we respond to life and others, how we behave, how we live out our faith.

Musician Tommy Sands brought a group of kids together with other musicians to sing outside the building where the Good Friday/Belfast Agreement was being hammered out the Thursday before the Friday.  The children present reminded the politicians and negotiators of that which is important.   There was a marked shift in talks after the children sang. 

“700 days of failure, one day of success.”  George Mitchell.  

Who do you say I am?

Commentator on the 25 year Good Friday Agreement anniversary said there was a significant shift in the negotiations when the participants shifted their focus from – What do you kill for?  To what do you live for?

I add the following.

*She was not alone.  Kitty Genoese.  1964.  Her neighbor had a friend call the police and then ran to be with her as she died.  There were 38 people in the area but only one real witness who saw and heard anything. 

The lord of the flies is not necessarily a real outcome. A real 15 month outcast shows different.  June 1965. A group of boys washed ashore a deserted island near Tonga.  They were out to see the world.  They created a working, cooperative system to successfully live on the island for 15 months.  

Images that fill our minds.  Identities of a nation, of a people.

Elizabeth Schrader. Called to study Mary.  To learn who she was.   She read original manuscripts. And worked for a PHD in Biblical studies.  She found that the village of   Magdala does not exist.  The one claimed to be the village is speculation.  Did not exist back In the time.  There were many towns named Magdala, the present day Magdala was not a village but a city as evidenced from digs being done now and was likely called Teracaya. Elizabeth came to the belief that Magdalene was a title.  Mandala means tower.  like the rock. Truth denied. 

Also in the Initial story Martha was not present.  It was just Mary. Martha added to dilute the focus on Mary.  Elizabeth found early scriptures that did not include both women.  And then found later scriptures with evidence of changing the participants of the story.  The reason to put Martha in and explain that Mary is from Magdala rather than Magdala being a title is to have power over the truth.  Sometimes one needs to come forward with new understandings to shift the truth.  To fully know the answer to Who do you say I am?  Who do you say we are?  Sometimes this shift comes through the voices of the young.   

What we focus on we give life to.  When willing to grow and learn more about a situation or person, faith expands.  To include more, The great I am.  The larger picture of those involved.  

Shift to embrace more. Shift to possibilities of understanding beyond where we are now.   

May we stand on the foundation of the rock and look to the light of the tower.   

Today’s worsip at Durham Friends Meeting involved a reading of one of the books from the Social Justice Enrichment Project. The book was A Song for the Unsung: Bayard Rustin, the Man Behind the 1963 March on Washington, by Carole Boston Weatherford & Rob Sanders

From the National Park Service tribute to Bayard Rustin:

Bayard Rustin was a brilliant strategist, pacifist, and forward-thinking civil rights activist during the middle of the 20th century. In 1947 as a member of the Fellowship of Reconciliation, Rustin planned the “Journey of Reconciliation”, which would be used as a model for the Freedom Rides of the 1960’s. He served as a mentor to Martin Luther King, Jr. in the practice of nonviolent civil resistance, and was an intellectual and organizational force behind the burgeoning civil rights movement during the 1950s and 1960s. He organized protests in England and studied Ghandian principles in India. His life as an openly gay man, however, put him at odds with the cultural norms of the larger society and left him either working behind the scenes or outside of the movement for stretches of time.

Born 1912 in West Chester, Pennsylvania, Rustin was raised a Quaker and his family was engaged in civil rights activism. He attended Wilberforce University, Cheney State Teachers College, and City College of New York. A charismatic man, he earned a living as a spiritual singer in nightclubs while living in New York City. He took a brief interest in the Communist movement and was a life-long pacifist, due to his Quaker upbringing. His commitment to civil and human rights came at a personal cost. He was arrested multiple times and twice went to jail.

In the 1940s he met A. Philip Randolph and worked with him on various proposed marches on Washington, D.C. to protest segregation in the armed forces and the defense industry. Because of their experiences together, when Randolph was name to head the March on Washington for Jobs and Freedom in 1963, he appointed Rustin as Deputy Director and overall logistical planner. In 1947, Rustin and George Houser, executive secretary of CORE, organized the Journey of Reconciliation which was the first of the Freedom Rides. The Rides were intended to test the U.S. Supreme Court’s ban on racial discrimination in interstate travel. Rustin was arrested for violating state laws regarding segregated seating on public transportation and served twenty-two days on a chain gang.

With the passage of the Civil Rights Act of 1964 and the Voting Rights Act of 1965, his talents and tireless work were transferred to human rights and the gay rights movement. In the 1970s and 1980s he worked as a human rights and election monitor for Freedom House and also testified on behalf of New York State’s Gay Rights Bill. Bayard Rustin died from a ruptured appendix on August 24, 1987 at the age of 75.

Today’s message at Durham Friends Meeting (April 9, 2023) involved readings of the Easter story from the Bible interspersed with Easter hymns. Here is the 20th chapter of the Gospel of John, the story of Easter.

John 20 — from the King James Version

20 The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre.

² Then she runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him.

³ Peter therefore went forth, and that other disciple, and came to the sepulchre.

⁴ So they ran both together: and the other disciple did outrun Peter, and came first to the sepulchre.

⁵ And he stooping down, and looking in, saw the linen clothes lying; yet went he not in.

⁶ Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie,

⁷ And the napkin, that was about his head, not lying with the linen clothes, but wrapped together in a place by itself.

⁸ Then went in also that other disciple, which came first to the sepulchre, and he saw, and believed.

⁹ For as yet they knew not the scripture, that he must rise again from the dead.

¹⁰ Then the disciples went away again unto their own home.

¹¹ But Mary stood without at the sepulchre weeping: and as she wept, she stooped down, and looked into the sepulchre,

¹² And seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain.

¹³ And they say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid him.

¹⁴ And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus.

¹⁵ Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away.

¹⁶ Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master.

¹⁷ Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.

¹⁸ Mary Magdalene came and told the disciples that she had seen the Lord, and that he had spoken these things unto her.

¹⁹ Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you.

²⁰ And when he had so said, he shewed unto them his hands and his side. Then were the disciples glad, when they saw the Lord.

²¹ Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you.

²² And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost:

²³ Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.

²⁴ But Thomas, one of the twelve, called Didymus, was not with them when Jesus came.

²⁵ The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe.

²⁶ And after eight days again his disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you.

²⁷ Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing.

²⁸ And Thomas answered and said unto him, My Lord and my God.

²⁹ Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed.

³⁰ And many other signs truly did Jesus in the presence of his disciples, which are not written in this book:

³¹ But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.