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Peace Testimony and Witness 7.21.13 Third Haven Friends Meeting Peace Testimony and Witness 7.21.13 Introduction The peace testimony, like all the elements of our Quaker faith and practice, flows directly from the core principle of That of God in each and every one. The peace testimony leads directly to the opposition to all forms of physical and mental violence – to non-violence. The abolition of slavery and opposition to the death penalty clearly follow, a short step onwards. The peace testimony is not only about opposing war and violence. The Dalai Lama explains that non- violence is not simply the absence of violence; it is compassion [emphasis added], a stimulus to positive action, what Quakers call witness. When Jesus taught us to turn the other cheek, he was not only teaching non-violence; he was teaching the power of love. Mozi (China 470-390 BC) states, that “The ultimate cause of all disorders in the World is the lack of mutual love.” (Kurlansky, pp 10-11). Large claim, but it is true. It is clear that God does not want us to kill or be violent with one another. Jesus simple and compelling statement of the power of love, non-violence and the peace testimony is widely known as the Golden Rule. It appears several times in the Old and New Testaments (King James version): . But I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you, and persecute you; – Matthew 5:44 . Therefore all things whatsoever ye would that men should do to you, do ye even so unto them: for this is the law and the prophets. – Matthew 7:12 Peace Testimony Peace is one of our Philadelphia Yearly Meeting testimonies, with simplicity, integrity, community, equality and stewardship (easily remembered as SPICES). The many versions of Faith and Practice, developed by yearly meetings across the US, virtually all advance the peace testimony (as far as I can tell). The peace testimony unites various forms of faith and practice across the Religious Society of Friends around the world. Our testimonies, perhaps especially peace and simplicity, clearly distinguish the Religious Society of Friends from the faiths and practices of other religions. In refusing to serve in the military, George Fox told the authorities – “I live in the virtue of that life and power that takes away the occasion of all wars.” (Faith and Practice, p 77) Since its beginning, the Religious Society of Friends has consistently held that war and all forms of violence are contrary to the Spirit and teaching of Jesus Christ. Friends’ declaration to Charles II stated it clearly and powerfully – We utterly deny all outward wars and strife, and fightings with outward weapons, for any end, or under any pretense whatsoever; this is our testimony to the whole world… The Spirit of Christ, by which we are guided, is not changeable, …. we certainly know and testify to the world, that the Spirit of Christ, which leads us into all truth, will never move us to fight and war with any man with outward weapons, neither for the Kingdom of Christ nor for the Kingdoms of this world… Therefore, we cannot learn war anymore. (Faith and Practice, pp 76-77) The 4th Advice in our Faith and Practice reminds Friends – Be faithful in maintaining our testimony against all war as contrary to the spirit and teaching of Christ. Every human being is a child of God with a measure of God’s Light. War and other 1 instruments of violence and oppression ignore this reality and violate our relationship with God. (p 85) Witness In 1568, almost a century before the establishment of the Religious Society of Friends, the Mennonites in Holland refused military service in a war against Spain. Interestingly, it became the custom to tax Mennonites in Holland in time of war. German Baptist Brethren pacifists, known as Dunkers, founded peace churches in the earliest years of the colonial settlement of Pennsylvania. (Kurlansky, pp 53-54) In 1702 in a Long Island Jail, Samuel Bownas, with respect to the widespread killing of native Americans (Indians), said that Quakers “rather endeavor to overcome our enemies with courteous and friendly offices and kindness, and to assuage their wrath by mildness and persuasion.” (Kurlansky, p 64) We often think of our peace testimony as applying to wars and larger-scale violent conflict. Our 8th Query on peace, reminds us as individual Friends to attend to minor conflicts in everyday life. – . Do I live in the power of that Life and Spirit that takes away the occasion of all wars? . Do I treat conflict as an opportunity for growth and treat it with careful attention? Do I seek to recognize and respect the Divine in those with whom I have a basic disagreement? Do I look for ways to reaffirm in action and attitude my love for the one with whom I am in conflict? (Faith and Practice, 8th Query on Peace, pp 211-212). The peace testimony leads us to reflect on our employment, investments, purchases, taxes and way of living in the world. The positive expression of our peace testimony in every day life can be in forgiveness, respect for others, reconciliation and regard for the common humanity of all. With Mahatma Gandhi and others, Friends favor non-violent protest and civil disobedience in witness to the peace testimony. Gandhi said, “Given a Just cause, capacity for endless suffering and avoidance of violence, victory is certain.” (Kurlansky, p 146). Gandhi said, “ Victory attained by violence is tantamount to a defeat, for it is momentary.” Martin Luther King Jr, said “Peace is not a distant goal we seek, but the means by which we arrive at that goal.” (Sidwell Friends School, Testimonies pamphlet, p 4) Gandhi articulated the “rule of thugs” – When “it has been conceded that violence is acceptable, [then] it is only a question of who has the greater physical force.” Kurlansky, p 162) Peace and non-violence are inextricably related. Since the time of William Penn, American Friends have built and supported peace institutions. The Religious Society of Friends, as an historic “peace church” allows it members to secure legal conscientious objector (CO) status and so not serve in the military. Even in World II, Many Quakers became COs and served in alternate services. During the Vietnam War, Friends and Quaker organizations were very involved in draft counseling and draft resistance. In addition to working for peace, Friends work to alleviate the suffering cause by war and armed conflict. While Friends generally support police and law enforcement functions, and “peace-keeping” operations, Friends are very wary of the use of physical and psychological violence to maintain “public order.” Throughout the centuries pacifists have insisted that one of history’s great lessons is that violence does not resolve disagreements. It always leads to more violence. (Kurlansky, p 85) Suggested Readings . Philadelphia Yearly Meeting, Faith and Practice, PYM, 1997, especially pp 67, 76-78, 85, 205 and 211-212 . Mark Kurlansky, Non-Violence: The History of a Dangerous Idea, Modern Library, 2006 2 . Walter Wink, editor, Peace Is the Way: Writings on Nonviolence from the Fellowship of Reconciliation, Fellowship of Reconciliation, 2006 _________________________ Tom Corl Peace papr 7.2.13 3.
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