Quotes by Quaker Women

“We hold these truths to be self-evident; that all men and women are created equal; that they are endowed by their Creator with certain inalienable rights; that among these are life, liberty, and the pursuit of happiness; that to secure these rights governments are instituted, deriving their just powers from the consent of the governed.”

“It wasn’t easy because I had a young child and we were separated. I couldn’t hold him in my arms. But I think what kept me going was the belief that I was contributing to something that would change for our people: demanding that we get a better education, demanding that we get the right to vote, demanding that we were citizens in our country. And as somebody who had to overcome not only racial discrimination in my country, but also gender discrimination, we demanded that women should be present in large enough numbers in the peace talks, in the structures that were writing our constitution.”

“We tend to think historically that Friends have been out in front in all areas of social change, the abolition of slavery, rights for women, prison reform, and all the rest, but Margaret Bacon points out in an article that it was only a few Friends who were out in front. The John Woolmans and the Lucretia Motts were very lonely in their own meetings, in their own days, and the Elizabeth Frys also. They were eldered by their meetings and looked on as a little bit too far out for the general populace.”

“Credit not the old fashioned absurdity, that woman’s is a secondary lot, ministering to the necessities of her lord and master! It is a higher destiny I would award you [….] I would charge you to water the undying bud, and give it healthy culture, and open its beauty to the sun—and then you may hope, that when your life is bound up with another, you will go on equally, and in a fellowship that shall pervade every earthly interest.”

“As Friends we seek to do away with violence both in seed and branch, in language and in deed. Should it be our goal then to do away with every vestige of master-submission patterns among ourselves, and consistently oppose them in the world at large? Unfortunately this seems not to be possible. A notable example can be found in adult-child relations [….]”

“Decisions about nuclear weapons and about military things in general, they’re all taken by men. It seems right that it should be women [protesting]. I began to have visions of women walking down the road with our banners and our placards. We walked from Cardiff, the capital of Wales, to Greenham Common. The press were not interested. We had to do something more dramatic, and we decided to chain ourselves up to the gates of Greenham when we got there. We had to stay a night, and another night, a week two weeks… gradually, the support did come in. It was the biggest women’s demonstration ever, I think, in this country.”

“Quaker women in history have a reputation for being bolder and more publicly visible than their contemporaries, being involved with preaching and publishing from the very beginning of the movement. Until the end of the 19th century, however, the members of the main Quaker decision-making groups were men. Female Friends were considered spiritually equal, but there was vocal opposition to giving them any earthly authority.”

Imagine Mary’s breasts, / warm brown as the earth / pale gold as the moon, / the breasts of a young girl / ripe as perfect plums.

“Mother love is one of the greatest powers, and it’s universal. Mothers of all creeds and colours, religions and no religions, whatever government they are under, desire the best for their children. I thought we might use that great link between mothers to help break down a little fear and mistrust.”

“There is much work to be done which is not paid, but which is vital, desperately undervalued and undertaken to a large extent by women. I refer, of course, to caring for children and/or elderly disabled relatives and homemaking. The work itself is often hard, stressful, mundane and repetitive, unseen and unacknowledged, with low status. We need a transformation of our attitudes to this work, giving it all the esteem it deserves.”

“As we grow in solidarity with one another, enriched by how we express our faith, we will all be enabled to surmount the cultural, economic, and political barriers that prevent us from discerning and following the ways in which God leads us. We honour the lives of our Quaker foremothers as patterns which help us recognise our own leadings. Their commitment, dedication, and courage remain as worthy standards. May our lives be used as theirs were to give leadership to women everywhere to be vehicles of the love of God.”

“In Friends’ meetings also, from the fact that everyone is free to speak, one hears harmonies and correspondences between very various utterances such as are scarcely to be met elsewhere. It is sometimes as part-singing compared with unison. The free admission of the ministry of women, of course, greatly enriches this harmony. I have often wondered whether some of the motherly counsels I have listened to in our meeting would not reach some hearts that might be closed to the masculine preacher.”

“Each of us is responsible for our own actions and our own reactions. We are not responsible for someone else’s actions and reactions. This is very important for women especially because most women have been taught that they are responsible for the happiness of everyone in their family. They are taught that all family unhappiness and discord is their fault. But responsibility rests within each individual.”

“I want to articulate the yoked spiritual legacy of George and Margaret Fell Fox, who married in 1669. This seems to me to be the holistic approach to Fox’s life and legacy, for he did not journey alone. His partnership with Margaret meant the world to him, shaped his thought, and had a profound impact on the development of the Religious Society of Friends. George and Margaret represent the origin of the river called Quakerism. […] George would not have been anywhere near as influential as he was without his longtime relationship and eventual marriage to Margaret Fell. This spiritual marriage uniquely molded early Quakerism.”

“When we make efforts to not cause conflicts within our congregations so as to diminish the pastoral benefits that religious community, ritual, and teaching can offer — under the fear that discussing likely contentious and challenging issues will create rifts in our communities — we risk simply offering a Band-Aid when what is actually required is a surgeon. We do not create rifts when we address the lived reality of our congregations; we simply uncover the rifts and conflicts which were already extant.”

“Spirit invites everyone to come to the Table of the Beloved Community. We are asked to participate as our authentic selves, with our wounds, and gifts, and imperfections. We were fed and challenged by the Spirit and each other as we wrestled with the reality that there are those who do not feel invited or feel they cannot bring their whole selves to the table.”

“In 1776, a young person in Rhode Island named Jemima Wilkinson took to their bed with a fever. They fell into a coma, and their family worried they would die. But then, one day, they opened their eyes and stood up. The fever was gone, and so was Jemima Wilkinson. In their place was someone new: a divine messenger sent by God, who was not a man or a woman. They told their family their name was the Public Universal Friend.”

“With this minute we affirm an understanding of spiritual equality and also affirm our growing understanding and respect for gender expression, identity, and sexuality. We acknowledge that we are still learning, but we recognize that when we embrace the full spectrum of gender and sexual identities in our Meeting and across our wider community, our worship deepens and our community is enriched. We seek to extend our loving care to all people. Our experience has been that Spiritual gifts are not distributed with regard to sexual orientation or gender identity and that the life of our Meeting and its work have been immeasurably enriched over the years by the full participation and Spirit-guided leadership of gender-diverse Friends. Our experience confirms that we are all equal before God.”

“A lot of people [are] saying, ‘Woah, hold up. This whole thing that we have going on in society is really violent.’ Whether it’s physically violent, but it’s emotionally violent. It’s violent towards us growing into who we can be, for men and women… that men have to be huge and they have to be strong all the time and they have to be loud and they have to be the leaders and they have to have all the responsibility. That is violence against men.”

“We find many renowned women recorded in the Old Testament, who had received a talent of wisdom and spiritual understanding from the Lord. As good stewards thereof they improved and employed the same to the praise and glory of God … as male and female are made one in Christ Jesus, so women receive an office in the Truth as well as men. And they have a stewardship and must give account of their stewardship to their Lord, as well as the men. Therefore they ought to be faithful to God and valiant for his Truth upon the earth, so that they may receive the reward of righteousness.”

“Imagine a circle, and around that circle are the main colors of the rainbow. Like a rainbow, the colors do not have stark beginnings and endings, but blend into one another, the red slowly shifting to orange, orange to yellow, and so on until violet turns back to red. At the edges of this circle of colors, they are vibrant and bright, and towards the middle they blend together to get gray. Pink and blue are just two colors in this wide array, and male and female are just two genders in a wide range of possibilities. Perhaps I am a light green color, a gender the English language doesn’t have words for. I’ve met people on a wide spectrum of this rainbow.”

“Suddenly she was there, the Holy Ghost herself, looking less like a soft breath than anything I have ever seen: a lightning flash of living love, she leaped straight to the center where she lit and spun in flaming red. Tall, with red hair and red shoes, a red and blue gown, every slim inch of her outlined in flame, I knew she had leapt straight from the heart of the sun, from God Himself, to pirouette before me. Every move was pure ecstasy.”

“‘Den dat little man in black dar, he say woman can’t have as much right as man ‘cause Christ wa’n’t a woman! Whar did your Christ come from?’ Rolling thunder could not have stilled that crowd as did those deep wonderful tones, as she stood there with outstretched arms and eyes of fire.”

“There has been growing recognition that the religious language of the Judeo-Christian tradition is over-weighted with masculine symbolism. It took shape in an era of patriarchal domination, first in Hebraic and Jewish society, then in the Roman Empire. As women today become aware of their femininity as a major style of being human, they quite properly resent this. Male theologians have pointed out that masculine pronouns are used for God simply because some pronouns have to be used; the statement is annoying, if also reasonably correct.”

“I’ve yet to find a term that describes how I feel about the divine. ‘The Spirit’ comes close, and so, sometimes, does ‘Goddess’. ‘G-d/ess’ attempts to convey the difficulty of naming the divine. The dash is an old Jewish practice meant to show the impossibility of confining the divine in a word. The single ‘d’ and feminine suffix are to show that I don’t experience the goddess as different from or inferior to what folks generally refer to as God.”

“The notion that ‘God in every man’ applies equally to women stems from the earliest days of Quakerism. As early as 1646, George Fox wrote in his journal: ‘I came upon a sort of people who held that women have no souls, adding in a light manner, “no more than a goose.” But I reproved them, and told them that was not right; for Mary said, “my soul doth magnify the Lord.”‘ Not long after, he challenged a priest who would not permit a woman to speak in a church. ‘For the woman asking a question, he ought to have answered it, having given liberty for any to speak.'”

“If I could live another century! I do so want to see the fruition of the work for women in the past century. There is so much yet to be done, I see so many things I would like to do and say, but I must leave it for the younger generation. We old fighters have prepared the way, and it is easier than it was fifty years ago when I first got into the harness. The young blood, fresh with enthusiasm and with all the enlightenment of the twentieth century, must carry on the work.”