Quotes on the Quaker Testimony of Integrity

“Some among us have a clear sense of what is right and wrong – for themselves personally if not for everyone else. They have a reassuring certitude and steadiness which can serve as a reference point by which others may navigate. There are others who live in a state of uncertainty, constantly re-thinking their responses to changing circumstances, trying to hold onto what seems fundamental but impelled to reinterpret, often even unsure where lies the boundary between the fundamental and the interpretation…”

“In my own search for Truth, a major step came during the years 1952-1953. This step consisted in a release from the belief that Truth had to be ‘certain;’ rational, logical, self-sustaining, self-evident, publicly demonstrable. I suddenly came to see that whenever I made such demands I inevitably discovered only myself: I was walled in by myself, limited to myself, for I was the one who was being logical, being rational, standing as judge over the Truth. It is a small world on those terms.”

“Our first task is to love one another, to be valiant for the truth upon the earth, and to remain attentive to the true spirit in all that we do. This task infuses all our lives. It is, indeed, not so much a specific thing to do as a manner in which to do all things. For that reason its importance is likely to be overlooked: we are tempted to rush on past this advice about every little action, about the details of everyday living, in order to get to those tasks that may save the world, or at least change it.”

“A neighbour… desired me to write his will: I took notes, and, amongst other things, he told me to which of his children he gave his young negro: I considered the pain and distress he was in, and knew not how it would end, so I wrote his will, save only that part concerning his slave, and carrying it to his bedside, read it to him, and then told him in a friendly way, that I could not write any instruments by which my fellow-creatures were made slaves, without bringing trouble on my own mind.”

Live up to the Light, / the Light that thou hast. / Live up to the Truth, / and remember, my child, / you are never alone, / no, never.

“All Truth is a shadow except the last, except the utmost; yet every Truth is true in its kind. It is substance in its own place, though it be but a shadow in another place (for it is but a reflection from an intenser substance); and the shadow is a true shadow, as the substance is a true substance.”

“If we are mindful and self-aware, we recognize in our own lives those moments and places of disconnection. Paul spoke about this in his letter to the Roman community, when he wrote, ‘I don’t understand my own actions. I do not do what I want; I do the very thing I hate.’ We all know that feeling, don’t we? We all experience this disconnection, this lack of integration, and are troubled by it, especially when we notice it in ourselves.”

“Again, you have heard that it was said to the ancients, ‘Do not break your oath, but fulfill your vows to the Lord.’ But I tell you not to swear at all: either by heaven, for it is God’s throne; or by the earth, for it is His footstool; or by Jerusalem, for it is the city of the great King. Nor should you swear by your head, for you cannot make a single hair white or black. Simply let your ‘Yes’ be ‘Yes,’ and your ‘No,’ ‘No.’ Anything more comes from the evil one.”

“The practice of Integrity is about both self-awareness and wholeness. It is born out of a community of practice committed to living integrated lives. Practices and language develop out of that commitment that gives tools for understanding the self, my relationship to God and other people, the natural world, and material objects. A practice of integrity provides a kind of self-reflective mirror upon which I am invited to look at myself and my community and reflect upon whether my ‘Yes is Yes,’ and my ‘No is No.'” 

“The Quakers thought charging different people different prices for the same thing was morally wrong. So they did this radical thing. In a Quaker store, they said, ‘Each item has one price. The price is just the price.'”

“I have long believed that speaking truth is both the simplest way of leading your life and one of the most difficult to achieve.”

“The Quaker testimony to truthfulness is central to the practice of its faith by members of the Religious Society of Friends. From the beginning Friends have believed that they could have direct and immediate communication with God which would enable them to discern right ethical choices. They soon experienced common leadings of the Spirit which became formalised into testimonies… Arising from the teaching of Jesus as related in the writings of John and James: ‘Let your Yes mean Yes and your No mean No’, Quakers perceived that with a conscience illuminated by the Light, life became an integrated whole with honesty as its basis.”

“Theologically, a scruple is defined as ‘a vain fear of sin where there is no reason or reasonable ground for suspecting sin,’ and I would add, a vain fear of compromise, a vain fear of failure, a vain fear of the judgment of others where there is no good reason to be concerned.”

“I began to ask other Friends about their own Integrity witness. What do they do when faced with oaths and oath-like situations? How do they respond? Interestingly, George Fox and yearly meetings notwithstanding, most Friends I talked to admitted fudging a little when the chips are down. One Friend, when sworn in as part of a jury pool, simply didn’t raise his hand. Another didn’t stand. Some Friends have substituted the word ‘affirm’ for ‘swear’ when repeating after the judge. Others have figuratively held their noses and signed papers that were essentially oaths. Few of us, however, have chosen to make a public witness.”

“‘When we were brought into the court,’ says Fox, ‘we stood a pretty while with our hats on, and all was quiet, and I was moved to say, “Peace be amongst you!” “Why do you not put your hats off?” said the judge to us. We said nothing. “Put off your hats,” said the judge again. Still we said nothing. Then said the judge, “The court commands you to put off your hats.”‘” 

“Fifteen-year-old Retford boy, James Parnell, became a Quaker and in 1653 travelled to visit George Fox in prison in Carlisle. He preached in eastern England, was accused of causing a riot, imprisoned in Colchester, and died there after eight months of cruel treatment. Over 450 Quakers died in prison during the early years of the movement.”

“Everywhere you go, if you see injustice, you take it on. [Decades ago, as a child,] I went to the local public school. At that time, teachers were allowed to hit students, and I thought that was just wrong. So I was in first or second grade. I’m a Quaker; I believe in nonviolence. There’s no way it should be acceptable for a teacher to hit their students. And so I refused to go to school. My parents said, ‘That’s totally legitimate.'”  

“God is reality, that which is; nonviolence, that which holds back from hurt; love, that which goes out to others; pure wisdom, that which is free of outward schemes. He is that power which the apostle John called Truth – that name so profound and yet so incomplete, which embraces all the others, which suggests the eternal inward fact and order and aim of all life. To mean the words the Power of Truth is to mean the very source and strength of all that exists.”

“Liam took a knee as his Cub Scout troupe led the Durham City Council in the pledge of allegiance.”

“Integrity calls for obedience, or if you prefer, faithfulness to conscience illuminated by the Light Within… It is truth which may well have objective validity, as I believe it does, but if it is not truth which is internalized in each of us, and for which we take ownership, then it is not truth which is valid and binding for us…” 

“Grant, in characteristic Christian fashion, offered the agent an apple, but he declined because he was “on duty.” The agent turned out to be a Baptist which led to much discussion on the duties of a Christian. When Grant was The judge, however, did not accept this viewpoint. He was quite willing to tolerate failure to rise and plain clothes, but not the failure to observe hat honor. turned over to the U.S. Marshal, the agent finally accepted an apple because he was no longer “on duty.” At the sentencing he spoke up to mention Grant’s letter of nonregistration to the draft board to show the judge that Grant did not evade detection for violating the Selective Service law, but publicly refused to register for reasons of conscience.” 

“Integrity is one of the virtues for which Quakers in the past have been praised. It is a quality worth having, but it is doubtful if it can be reached by self-conscious effort or by adherence to a principle… Integrity is a condition in which a person’s response to a total situation can be trusted: the opposite of a condition in which he would be moved by opportunist or self-seeking impulses breaking up his unity as a whole being.”

“In 1877, Quaker Oats registered as the first trademark for a breakfast cereal. The trademark was registered with the U.S. Patent Office as ‘a figure of a man in “Quaker garb.”‘ Both former owners, Henry Seymour and William Heston, claimed to have selected the Quaker name as a symbol of good quality and honest value.”

“I think that we must first, and always, adhere firmly to the view that the right way is there to be found. ‘Thou shalt love the Lord thy God with all thy heart.’ Yet we shall not always find the right way. ‘Thou shalt love thy neighbour as thyself.’ How do we love ourselves?”

“May we look upon our treasures, and the furniture of our houses, and the garments in which we array ourselves, and try whether the seeds of war have nourishment in these our possessions, or not.” 

“Conscience is not the infallible voice of truth, of the moral law, of God, or of anything else, but only man’s ability to hear this voice. This inner ear of man is, however, just as much subject to error as his physical ear.” 

“[The first generation of Friends] came upon a faith which cut to the root of the way they saw life, radically reorienting it. They saw that all they did must flow directly from what they experienced as true, and that if it did not, both the knowing and the doing became false. In order to keep the knowledge clear and the doing true, they stripped away anything which seemed to get in the way. They called those things superfluities, and it is this radical process of stripping for clear-seeing which we now term simplicity…”

“When I left a Quaker elementary school for a public middle school as a kid, I was surprised and confused by the mandatory morning pledge of allegiance to the American flag. I didn’t like it, but my Quaker education hadn’t been extensive enough for me to articulate why. I ended up going along with it because I was afraid to rock the boat in a new environment. By high school, I had the time and maturity to consider it more, and I chose not to stand or recite the pledge. I didn’t like the idea that I was swearing allegiance to a symbol, that this oath was supposed to take precedence over my conscience, and I didn’t believe that our country really provides “liberty and justice for all,” as the pledge states.”