Quakers on Peace and Nonviolence

“The time of my commitment to the house of correction being very near out, and there being many new soldiers raised, the commissioners would have made me captain over them; and the soldiers cried, they would have none but me. So the keeper of the house of correction was commanded to bring me before the commissioners and soldiers in the market place; where they offered me that preferment, as they called it, asking me, if I would not take up arms for the commonwealth against Charles Stuart?”

“Adherence to the peace testimony grows out of our experience of God’s transforming love. It grows out of our ongoing life of prayer and worship which nurtures our relationship with Christ. But it also grows out of our obedience to the prophetic call of Christ to follow his will in faithful living in the world.”

“To the extent that the blessing of peace is achieved by humankind, it will not be achieved because people have outraced each other in the building of armaments, nor because we have outdebated each other with words, nor because we have outmaneuvered each other in political action, but because more and more people in a silent place in their hearts are turned to those eternal truths upon which all right living is based. It is on the inner drama of this search that the unfoldment of the outer drama of history ultimately depends.”

“To end war and violence means having a better world, but that is impossible unless the people in it grow better. No relationship is finer than the people who compose it. Those who are endeavoring to abolish war, therefore, must themselves strive hard to become better people by living better lives.”

“We are a people that follow after those things that make for peace, love and unity; it is our desire that others’ feet may walk in the same, and do deny and bear our testimony against all strife, and wars, and contentions that come from the lusts that war in the members, that war in the soul, which we wait for, and watch for in all people, and love and desire the good of all… Treason, treachery, and false dealing we do utterly deny; false dealing, surmising, or plotting against any creature upon the face of the earth, and speak the truth in plainness, and singleness of heart.”

“Because of their personal experience and convictions, [early] Friends did not deny the reality of evil and of conflict. Nor did they equate conflict with evil. They were well aware of the suffering which a non-violent witness could bring in an imperfect world.  This is in contrast to those who identify peace with the absence of conflict and value that above all things. It is the latter who have given modern pacifism its bad name and have led their critics to refer to them contemptuously as ‘passivists’.  The failure to take evil and conflict into account as elements in our human condition and an obsession with the need for peace and harmony have led pacifists badly astray… Christian pacifists [are] not exempt from the temptation to sacrifice others for the sake of peace.”

“Today, I invite us to think about [the] Quaker quality of pacifism or non-violence, which in theory is noble and virtuous, but in reality, is profoundly difficult, and perhaps even impossible, because it usually only works until someone we love is threatened. The problem with pacifism is that by the time we reach the point it’s most needed, it’s too late. The anger is too hot, too high, the threat of harm too great. The fire department has been summoned after the building has been consumed.” 

“Let us no longer be blinded by the dim theology that only in the far seeing vision discovers a millennium, when violence shall no more be heard in the land wasting nor destruction in her borders; but let us behold it now, nigh at the door lending faith and confidence to our hopes, assuring us that even we ourselves shall be instrumental in proclaiming liberty to the captive.”

“It should be the goal of understanding to pierce first through the thin layer of superficial familiarity and then through the hard rock of differing customs, habits and beliefs to discover the real humanity that lies beneath. National, racial and religious differences have not destroyed our common humanity, but they have given it different faces which may tempt us to forget that all the things that really matter, life and death, birth and love, joy and sorrow, poetry and prayer, are common to us all.”

“In time of conscription and war, we cannot retire for practical purposes from political activity, from attempting to influence the nation’s course, especially when there are still certain democratic channels available for doing so. The movement as a whole should not, it seems to me, become quietist and non-political. That might be merely an expression of an isolationist or escapist attitude, neither of which expresses the true spirit of community with our fellows.”

“Again and again in history we see that violent persons do not regard their opponents as fully human. The Greeks, it seems, waged war only against ‘the barbarians.’ For the Massachusetts Puritans, the early Quakers were ‘ravening wolves.’ African slaves were thought to be animals. Himmler repeated again and again that Jews were vermin, and vermin must be exterminated. The Nazis, in turn, were ‘mad dogs.’ […] It is easy to be violent against those who are seen as either inhuman or non-human. The task of nonviolent campaigners, then, is to get the opponent to see them as human beings.”

“To conform a little to a wrong way strengthens the hands of such who carry wrong customs to their utmost extent; and the more a person appears to be virtuous and heavenly-minded, the more powerfully does his conformity operate in favour of evil doers… what expressions are equal to the subject, or what language is sufficient to set forth the strength of those obligations we are under to beware lest by our example we lead others wrong.”

“Joshua Evans, an associate of John Woolman’s, came to his decision to refuse paying war taxes in 1756. Some told him that Christ said to pay Caesar his due, ‘but I saw through their groundless arguments, for there was nothing in the text about War.’ Moreover, Joshua Evans had always paid taxes to maintain government, ‘though not to pay for killing men, women, and children.’  He was sure his path was rightly led, because ‘when my goods have been taken it has seemed as though I had never possessed them and could in my heart love my Opposers and magnify God.’ Joshua Evans and his wife found the way of war tax resistance to be costly in the loss of possessions. Nonetheless, he cheerfully remarks: ‘I saw those who would be the followers of humble Jesus must be willing to suffer.'”

“Gentlemen, For eight years I have believed war to be impractical and a denial of our Hebrew-Christian tradition. The social teachings of Jesus are: (1) Respect for personality; (2) Service the ‘summum bonum’ [Latin: ‘the highest good’] (3) Overcoming evil with good; and (4) The brotherhood of man. These principles as I see it are violated by participation in war.”

“Virtually every male living in the United States, even illegal immigrants, need to register for selective service 30 days before or after their 18th birthday. That process has become pretty much seamless and hidden in that, in about 45 states across the country, it’s now automatic when people sign up for a driver’s license. So young people, young men really aren’t even aware that they are signing up for selective service.”

“Though our faith community of Ukrainian Quakers, being advocates of nonviolent action, finds regrettable that nonviolent resistance to Russian aggression, marked by such impressive and heroic deeds as unarmed repulsion of Russian tanks by a crowd of civilian protesters in Koriukivka17, remains a matter of spontaneity and limited efforts of enthusiasts [….] The Government of Ukraine does not see nonviolent action among priorities in any short-term or long-term planning, does not provide any significant support to it, and attempts to subordinate it to the army, which undermines the ethical integrity and safety of nonviolent resistance.”

“At that time we didn’t know hardly anything at all about what was happening in the concentration camps. Had we known, would it have been different? But after knowing all the horrors of Nazism, one can understand people taking arms to get rid of Nazism for the world. But even then, side by side with that, it was so very important that there was a very, very small separate section of us who would give a peace witness. I never questioned that.”

“To commemorate men & women conscientious objectors to military service all over the world & in every age To all those who have established and are maintaining the right to refuse to kill Their foresight and courage give us hope This stone was dedicated on 15 May 1994 International Conscientious Objectors’ Day”

“Let’s talk about our part / My heart touch your heart / Let’s talk about, let’s talk about living / Had enough of dying, not what we all about / Let’s do more giving / Do more forgiving, yeah / Our souls were brought together so that we could love each other”

Some nerve-jangled imp or claw-hook cat / turned these hanks that lay smooth – / gray lambs, bassinet babies, risen loaves – / into a snarl that spills over the table, / smoke curling thick over a ruined town.

“On my third or fourth attendance at the Sunday service with Friends, an American young Quaker who was on the staff of the American Friends Service Committee working in Tokyo came to talk about his own experiences of having been a conscientious objector during World War II and about the ideas of conscientious objection (CO) in relation to Quaker beliefs. It really was an epoch-making shock to me to know such a thing as CO existed in this world. I had never heard nor dreamed anything like that even though I had been brought up in a devout Christian family. This person had lived ‘love your enemy’ in the US at the same time that I had been caught up with the mad notions of nationalism and of winning the ‘Holy War’ in Japan…”

“I felt like I was being a really good Quaker. I was putting my [Quakerism] to work all the time. Not in that I was a pacifist on the sidelines, shaking my fist and holding my handmade sign saying ‘war is wrong.’ But I was showing up: present, available, listening. Willing to understand the way that God moves in people’s lives in unexpected ways. […] A big part of my chaplaincy work was just creating open spaces for people to show up and be human beings.”

“The peace testimony is about deeds not creeds; not a form of words but a way of living. It is the cumulative lived witness of generations of Quakers… The peace testimony is not about being nice to people and living so that everyone likes us. It will remain a stumbling block and will itself cause conflict and disagreement.”

“I must confess that over the past few years I have been gravely disappointed with the white moderate. I have almost reached the regrettable conclusion that the Negro’s great stumbling block in his stride toward freedom is not the White Citizen’s Counciler or the Ku Klux Klanner, but the white moderate, who is more devoted to ‘order’ than to justice; who prefers a negative peace which is the absence of tension to a positive peace which is the presence of justice.”

“Quakers are not ‘for peace’ but rather know, in the deepest sense of the word, that peace is a holy imperative as part of a just society.”

“Since the Russian invasion of Ukraine, many Friends have struggled to make sense of their pacifism and the morality of their non-violent stance. Watching the horrors of the war unfold has led many Quakers to reflect on what it means to be a pacifist and, for some, to question whether Quakers should be pacifist at all. […] In the case of Ukraine, opposing war in such a time does not mean staying neutral, allowing injustice to go unchallenged, or doing nothing. Instead, Friends seek ways to engage and fight injustice without killing another human being.”

Destruction hasn’t been your only story. / All living things beyond you that you’ve loved, / you’ve made love live in them: at the junction / of chocolate & cream-colored rings on the king / snake’s skin, in the morning sparkle of cows’ / dewy slobber all over the pasture, in the powerful / slice of a gator’s tail, in the 5 a.m. ruckus

“We started the month looking at the historical context of the peace testimony in Quakerism, with writings from George Fox and Margaret Fell, which ran strongly against the militaristic culture of their day. We read that pacifism is not passive and that nonviolent resistance can be an effective, practical solution as much as a moral stance. We went on to read about the experience of conscientious objectors, both historically and in a case currently being litigated in court. We also read that some Friends feel a call to military service and what grappling with that looks like.”