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Leaders' Handbook

Peace Month 2011: Our Stories of Peace 2 Table of Contents

Introduction to Peace Month...... 3 Sermon Suggestions...... 4 Activities with Children & Youth...... 10 A note to children's workers...... 10 A note to youth workers...... 12 Friendly Seed Packets...... 15 George Fox & Margaret Fell...... 15 John Woolman & William Penn...... 16 Lucretia Mott & Elizabeth Fry...... 17 Matthew 5 & Quaker Definition...... 18 Matthew 11 & John 14...... 19 Matthew 25 & John 15...... 20 The Valiant Sixty & John 14...... 21 Word Searches...... 22 Elementary Word Search...... 22 Elementary Word Search Answers...... 23 Word Search...... 24 Word Search Answers...... 25 Peace Word Search...... 26 Peace Word Search Answers...... 27 Quaker Word Search...... 28 Quaker Word Search Answers...... 29 “Friendly Fencing” skit...... 30 “Walk in the Light” song lyrics & explanation...... 35 Biographical Sketches...... 45 17 th Century: George Fox, Margaret Fell & the Valiant Sixty...... 45 18 th Century: John Woolman...... 51 19 th Century: Lucretia Mott...... 53 20 th Century: Elise Boulding...... 55 Available Speakers, Trainers & Discussion Leaders...... 58 Peace Education Curricula: a few recommendations...... 60 Film Suggestions...... 63 Internet Resources on Famous Friends, by Century...... 66 3

Annual NWYM Peace Month January 2011 “Our Stories of Peace”

Welcome to the Peace Month Handbook! Here you will find detailed information about the purpose, goals and theme of Peace Month, as well resources you might find helpful as you plan. (All these resources are also available online at www.nwfriends.org/peacemonth )

If it’s helpful, use these weekly themes to form sermons, discussions, guest lectures, Sunday school classes and events.

• January 2 – Friends in the 17th Century: How Friends came to be a “peace church” • January 9 – Friends in the 18th Century: John Woolman • January 16 – Friends in the 19th Century: Lucretia Mott • January 23 – Friends in the 20th Century: Elise Boulding • January 30 – Friends Today: How are we called?

Purpose:

We recognize that the communities in NWYM represent a variety of beliefs, practices and education levels regarding the Friends peace testimony. We hope Peace Month will provide each congregation space to begin or continue discussions regarding peace and social justice issues in ways that are helpful to you. Our main goal is to create a safe setting where people in your meeting can openly discuss this issue, no matter where their opinions fall along the belief spectrum. Each meeting is encouraged to host at least one event each week during January related to the peace testimony. This can be in the form of an emphasis on peace in a regularly scheduled gathering (e.g., Sunday morning worship), or a special event such as showing and discussing a movie or inviting a guest speaker. Your whole congregation could be involved in these, or you could do something for each age level on different weeks.

By the end of Peace Month, it is our hope that individuals:

• will be better educated about Friends history and the peace testimony, • will sense deeper bonds with others in their meeting through opportunities to discuss peace and justice issues more openly, • and feel challenged and equipped to follow Christ’s call to peacemaking more faithfully.

When we practiced Peace Month together as a Yearly Meeting last year, Friends expressed a feeling of encouragement in knowing that others across the Yearly Meeting were also discussing and wrestling with these issues at the same time. We hope this will continue to be the case for you and your congregation.

We don’t want to simply create extra work for those in leadership at your meeting, so we hope the resources provided will give you a variety of options that will fit your congregation’s needs while helping you incorporate education about the peace testimony into your annual curriculum. 4

Sermon Suggestions

The goal for Peace Month this year is to familiarize people with some of our Friends history regarding the peace testimony through the stories of remarkable Friends. We have chosen one or a few people from each century of Quaker history, and you are welcome to utilize the resources we have given here in order to teach about those people. If you have other individuals from Quaker history in mind that you want to preach about, please do so! You are also welcome to create your own sermons on topics related to peace and social justice that have nothing to do with our suggestions. Historical and contextual information on each person and era are available in the “Biographical Sketches” later in this handbook. You can refer to these essays for your own sermon preparation, and/or make them available to those in your congregation to read prior to the worship service (these are available as separate PDF documents on the NWYM website). If you would like, you can even use the Biographical Sketches in an adult Sunday school class in order to have time for more in-depth discussion about the lives and choices of these historical Friends. If it is helpful, see the “Discussion Questions” available in the the section, “A Note to Youth Workers.” The last two Sundays lend themselves well to having individuals in your congregation share their stories. If possible, please find someone in your congregation who participated in peace and social justice action in the 20 th and 21 st centuries, and either have them share for five minutes or, if they are able, to preach the whole sermon. In this way, this sermon series truly becomes about “OUR Stories of Peace,” not just our history. Every sermon goes better when connected with our own journey or with a situation faced by our congregation today, so feel free to get creative in the ways you present the stories of these individuals. If your congregation would enjoy learning about these historical Friends in order to gain more information about our heritage, feel free to set up your sermon as an historical lesson that can inspire and challenge us, much like you would a story about a biblical figure. Otherwise, you are welcome to utilize the information about these individuals only tangentially as you prepare a sermon that will get at the heart of what your congregation needs to learn about the peace testimony. If you were unable to use our sermon suggestions for last year you are welcome to use those this year. They are still available on the NWYM website. They focus on the biblical call to peacemaking at all levels, beginning with peace between ourselves and God and extending out to our interactions at a national and international level.

January 2: George Fox, Margaret Fell & the Valiant Sixty (17 th century) Scripture: Acts 2:1-18 • Connect the experience at Pentecost with that of early Friends: an amazing outpouring of the Spirit on an unlikely and not-very-educated group of people • Many were both impressed and repulsed. Large numbers of people were drawn to these new groups, but there was also a great deal of persecution. Lives of Fox, Fell and the Valiant Sixty • Tell as much or as little of each of their stories as you want. Connect to the peace testimony • None of these people intentionally started out with a focus on peace and justice. • As they read the Bible and listened to God speaking to them, they came to realize that God calls us to actions of love toward all people. Present-day connections • Connect this to an issue your congregation is currently working on regarding peace, social 5

justice, or an area of discernment that is difficult. (This could be at a personal, familial, community, national or international level, or even connected to care for the Earth.) Conclusion • Throughout this month we'll be focusing on ordinary people from our Quaker heritage who lived out this call to love others in amazing and inspiring ways. • Refer back to Acts 2:17-18. Early Christians and early Friends both believed themselves to be in these “last days” referred to by the prophet Joel. We, too, are in the “last days,” the days after Jesus came, when God's Spirit is present and available to all. Sons and daughters, young and old, slaves and free—all can hear God and will receive visions and prophecy. • Spend time in open worship, allowing God to speak about ways God calls us to act out God's love in the world today.

January 9: John Woolman (18 th century) Scripture: Luke 4:16-21 • At the beginning of Jesus' ministry he read his “mission statement,” taken from Isaiah 61:1-2. • During his ministry he focused largely on just that: he brought a message that was good news to the poor, not the rich or powerful. He released people from various kinds of physical and spiritual bondage, as well as encouraging people to release some from captivity such as the woman caught in adultery. He spoke out against oppression and injustice, and became oppressed and treated unjustly himself. • When he left the world in his body, Jesus left this mission to us. (You can use John 14-15 where Jesus tells them that he'll be leaving the Spirit/Advocate/Counselor with them, and that to follow Jesus is to follow the command to love, or you can use Acts 1, where Jesus says the Spirit will be given to them in a couple of days, and connect this with Luke 4:18 where Jesus says, “The Spirit of the Lord is upon me.”) Connect with John Woolman • Friends have in many ways taken this on as our mission statement. We believe the Spirit of God still rests on us as modern-day Christians, and that we are called to spread the good news of a message that brings spiritual as well as material hope to the poor and oppressed. • One person who did this amazingly well was John Woolman. (Share as much about his story as you'd like, or if your congregation is already familiar with him you could have them shout out things they know about him.) • Emphasize the difficulties he faced in living out his convictions on this issue: he didn't live to see much progress; people thought he was over-zealous; he made personal choices and sacrifices that were not convenient for him, like wearing clothing that was not dyed. Present-day connections • Here you could either bring up a situation in our world that is similar to slavery in the eighteenth century (e.g., sex trafficking, exploitation of undocumented immigrants, sweat shops, actual slavery occurring around the world, etc.), or have those in your congregation mention situations like this that are on their heart. • If there is something on your heart, bring it before the congregation. • Offer or discuss some of the possible sacrifices you all would have to make in order to begin working for change in this area, or in some of the areas mentioned by those in the congregation. Conclusion • There is still much work to be done to bring Jesus' mission statement to fulfillment. • God's Spirit is still upon us, anointing us to bring good news to the poor and oppressed. 6

• How are we feeling called today, as John Woolman was in his time? Are we willing to make the kind of sacrifices he made in order to start changing unjust systems? • Spend time in open worship, allowing God to speak about ways God calls us to act out God's love in the world today.

January 16: Lucretia Mott (19 th century) Scripture: Galatians 3:23-29 (New Revised Standard Version, or another version that reflects the fact that Paul was not speaking only to men) • Christ did not come to abolish the law, but to fulfill it (Mt 5:17), to emphasize what it was about the law that was important. • People already knew what was important about the law—when asked they could tell him it was most important to love God and our neighbors as ourselves (Lk 10:25-37)—but they still lived as if it was the details of the law that were important for salvation. (E.g., ritual cleanliness, observing Sabbath rules, the right sacrifices.) • Even after Christ taught this to his disciples people still had a hard time figuring this out. Paul and Peter still had to deal with this a great deal in Acts and in their letters as they debated whether individuals must become Jews and be circumcised in order to become Christians. • Both emphasized that it is not following the details of a human-made law that make one a Christian or that cause one to receive the Spirit. Instead it is “circumcision of the heart” (Ro 2:29), transformation which can only be accomplished by God's Spirit, that makes one a Christian. • In this passage in Galatians, Paul is admonishing the Galatians that it is not outward actions that make a Christian. There is no longer a “chosen people.” All people are welcome to receive the salvation offered by Christ, and we are not to distinguish amongst ourselves between people who the world puts in different categories—in Paul's time, Jew vs. Greek, slave vs. free, male vs. female. • Quakers have taken this passage to heart, believing that the most important law is the law of love (Ro 13:8-10). Although this law will include following laws that are just and loving toward our neighbors, it will also include actively working to change laws that are not just and loving toward our neighbors and enemies. Connection to Lucretia Mott • Give as much background information about Lucretia Mott as you'd like. • Emphasize her work to change unjust laws regarding women's rights and slavery. • She actively broke the law regarding slavery by supporting the Underground Railroad. She knew it the laws of her country were against God's law of love, and she chose to follow God while encouraging her country to do so as well. Present-day connections • Think through what this means for us today. How do we live out God's law of love if our nation's laws are not loving? • What areas in our legal system today are not just and loving toward others? How should we as Friends and Christians respond? • Note: this might go best as a discussion if your congregation would do OK with that style of “sermon.” What are some of people's fears regarding not simply following our nation's laws? At what point is it more loving to follow the law or to break it? Conclusion • Encourage group discernment around those areas where we feel uncomfortable about following 7

laws we're suspicious are unjust/not loving. Have people envision ways to do discernment together and then begin acting to change unjust laws. • Refer back to the Galatians 3 passage: in Christ we're all equal, it is not the laws that we do or do not follow that make us Christians. But sometimes we get stuck in the idea of following particular laws or ways of living, and forget that following Christ is about how we live in relationship to God and others. • Spend time in open worship, allowing God to speak about ways God calls us to act out God's love in the world today.

January 23: Elise Boulding (20 th century) Guest: This would be an excellent opportunity to invite a guest in your congregation to share about their work as a peacemaker. • Do you have an individual in your congregation who served as a conscientious objector during WWII or Vietnam? Do you have someone who was active in helping refugees, doing relief work or involved in social action around the world or in your community, particularly in the 20 th century? Anyone involved in the Civil Rights Movement? • Invite them to share for 5 minutes, or you could interview them briefly about how they made the choice for peace that they did, and what it cost them. • If the person could preach the whole sermon, invite them to do so. You could give a brief outline of the scripture and maybe the life and work of Elise Boulding and then hand it over to them for the rest of the sermon time. • Having a person from your congregation would be an excellent way to truly make this Peace Month center around “OUR stories of peace,” rather than just our history. Scripture: Ephesians 6:10-13 (or continue on into the detailing of the Armor of God in vv. 14-16) • Discuss what it means that “our struggle is not against flesh and blood.” • If our struggle is not against flesh and blood, against whom are we struggling? • Ourselves—our own sin nature and selfish desires. • Against “rulers,” “authorities,” “powers” and “spiritual forces of evil.” What do these look like today in the United States? We don't see demons very often, so how are these forces present in our daily lives? • If it's helpful, read something by Walter Wink, especially Engaging the Powers or The Powers That Be . The latter details what those powers look like in our modern context. • Much of our struggle should be against injustice. Because we live in the United States which causes a great deal of injustice in the world (due to wars and the way we extract resources from other lands), we have a great responsibility as Christians to speak out against the injustices our nation causes. • Paul names the armor of God as truth, righteousness, peace, faith, salvation and God's word. We wear it to protect us from becoming involved in evil—but in order for it to work we must firmly stand (v. 13) in God's truth, righteousness, etc. • Paul names this armor, but does not name any weapons. What does this mean for us? In what ways does the armor keep us and others safe? In what ways can we still receive injury? Connection to Elise Boulding • Tell your congregation about Elise Boulding's life and work. • Emphasis on preventing wars, especially by encouraging listening at all levels: personal, interpersonal, familial, national and international. How does this idea of listening connect with the armor of God? In what ways does it help us in our true struggle against spiritual forces of 8

evil, rather than against flesh and blood? Present-day Connections • Listening to others—true listening—as a strategy for combatting the spiritual forces of evil in our world, and in ourselves and our immediate suroundings. • How do we come to know God's truth, righteousness, peace, etc.? Is it not through listening to God's Spirit, and listening for how God is at work in the world? Conclusion • It is not easy to simply stand firm, wearing the armor of God. It often seems like we're not doing enough. But as we stand in God's truth we create a space where it is impossible for evil to move forward undetected. We notice it; we call it out; we challenge it and refuse to cooperate. • Part of this is listening. Spend time in open worship listening to God and one another.

January 30: Our Stories & Callings (21 st century) Scripture: Hebrews 12:1-13 (New Revised Standard Version, or another version that reflects the fact that Paul was not speaking only to men) • Exposit this passage a little bit, but then this would be a great opportunity to create space for people to share their thoughts and sense of calling from Peace Month. At most, take only five minutes to talk about the passage and set up the time of sharing. • Hebrews 11 gives Paul's famous list of heroes of the faith from the Hebrew Scriptures. • In Hebrews 12 he goes on to encourage Christ-followers to live in the same way: to live by faith, following the leadings we are given, even though we will experience persecution. • This is what we have basically been doing this month in our sermon series. We've recounted the stories of those who have gone before us, not to tell us the exact actions we should take today, but to give us a window into what it looks like to live a life transformed by faith in such an amazing way that we're willing to speak God's word into the world boldly and even when it requires personal suffering. • Since Paul's time we have an even greater cloud of witnesses cheering us on to run the race and finish well. • We're going to spend some time sharing and listening to one another about similar ways we're feeling called today. - OR - We're going to hear from a few people from our congregation who are living out similar callings today. Two Options: Discussion or Panel • Lead a discussion instead of giving a sermon. Ask good questions about what people have learned and how they have been feeling led throughout Peace Month. Leave space for people to respond—it might take a little while for people to formulate what it is they want to share, especially if this kind of “sermon” is not usual practice in your congregation. Sample questions: • What stands out to you about the history of peace and social justice we've learned about this month? (You might name each of the individuals you've highlighted just to refresh people's memories.) • What particular callings or leadings around peace and social justice have you felt drawn to this month? Has anything new surfaced? • What is one concrete step that you want to take to start moving forward on leadings you've heard? • Invite one or more guest speakers to share about peace and social justice work they are 9

currently doing, or a leading they have toward beginning to work in these areas. You could do this as a panel or just invite them to come share their story. • If you have people working in diverse areas (geographically and thematically), invite a number of them to share. • You could invite someone who is working locally based in your meeting, someone who works with a community organization, and someone who works (or has worked) overseas. • Peace and social justice work might include but is not limited to: clothes closet, food pantry, Love INC, crisis pregnancy, prison ministry, social work, alcohol and drug counseling, domestic violence awareness or counseling, peace activism, immigration reform/advocacy, helping refugees, conscientious objection, Christian Peacemaker Teams, disaster relief, AmeriCorps or Peace Corps, work against sex trafficking, mediation and conflict resolution, or other creative ministries in which people in your congregation might be involved. Conclusion • Give a few words that ties everything together: all the elements of today's service as well as the Peace Month events you've held the whole month. Emphasize that we've looked at Friends' sense of calling toward peace and social justice over the course of our history, leadings they have felt as they read the Bible and pray; today we've heard from Friends who are currently working in these areas. How are we called today? • Spend some time in open worship or more of a guided time of sharing, encouraging people to listen to God about how we are called to respond to conflict and injustice in our world today, and what we can specifically do next to begin working on these callings together.

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A Note to Children's Workers

Use the seed packets/cards on the following pages in conjunction with NWYM Peace Month to study men and women in the Religious Society of Friends' history. For more in-depth information on some of these historical Friends, please refer to the biographical information provided in your Peace Month handbook or at www.nwfriends.org/peacemonth . You can also use the word searches provided, depending on the age group with which you are working. We suggest you use these in the second half of Peace Month.

Week 1: Seed packets for George Fox/Margaret Fell and the Valiant Sixty/John 14:25-26 can be used for the first week of Peace Month where Friends in the 17 th Century are the focus. • Discussion: prayer, listening and trusting God • Talk to your Sunday School class about George Fox’s search for someone to tell him the right way to live. When he didn’t receive answers to his questions about faith and how he should live, he found guidance from the Holy Spirit and he discovered he could place his trust in Jesus. Using age appropriate words, you can talk to your students about listening for that Still Small Voice that is in each of us and about the Holy Spirit guiding each of us, if we take time to listen. Talk about waiting in silence to hear the Holy Spirit as a group during Worship Service or while we are alone. • Depending on the age group you could also talk about Margaret Fell and the Valiant Sixty.

Week 2: The second week of Peace Month will look at Friends in the 18 th Century. Seed packets for this week will be William Penn/John Woolman. Matthew 25:35-36/John 15:14-17 seed packets would be a good choice for this week also, or you may decide to use it for the next week’s study of the 19 th Century. • Discussion: Fruit of the Spirit • Give brief outlines of the lives and importance of John Woolman and William Penn. • Share Matthew 22:37-40 and Galatians 5:23 with your class. Connect the qualities in these passages to the lives just discussed. Emphasize the importance of loving God and loving others. Tell your class that love comes from God and that Jesus came to earth to show us how to live. Give children the opportunity to talk about how we can show God’s love to others through the Fruits of the Spirit. • Living by the Fruit of the Spirit involves making good choices and being thoughtful about how we treat ourselves and how we treat others. We can help children develop empathy for and understanding of others by discussing how much people are alike, even when they live in different places, under different circumstances. Everyone wants to be loved. We all need food and shelter. We want to be treated with dignity and consideration.

Week 3: The seed packets for Elizabeth Fry/Lucretia Mott concern the 19 th Century, looked at in the third week of Peace Month. You can also choose a Word Search. • Discussion: loving action toward others • Give a brief outline of the lives of Lucretia Mott and Elizabeth Fry. • Discuss some of the ways that early Quakers showed God’s love and had an impact on society, by living peacefully with others and working for justice in many areas of society including women’s rights, children’s rights, improving conditions in prisons, working to end slavery, and helping provide for those in need. Discuss how Friends are helping to improve 11

the condition of others today, for example, missionaries are installing equipment to provide clean water to those who don’t have it, NWYM meetings are providing community dinners, etc. You can find examples of NWYM local and global outreach at www.nwfriends.org .

Week 4: For the fourth week of Peace Month use Matthew 5:14/Quakers Definition seed packets. You can also choose a Word Search. • Discussion: What does it mean to be a Quaker/Friend?

Week 5: For the fifth week use Matthew 11:28-30/John 14:27 seed packets. You can also choose a Word Search. • Discussion: What have we learned about peace this month? • Review some of the people and topics discussed throughout the month. • Talk about what they think peace means after learning about all these people's lives.

SEED PACKETS/GREETING CARDS

Supplies: • Each week's seed packet coloring page • Crayons/markers • Scissors • Glue • Seeds and growing instructions (options)

Depending on the ages of the children in your classroom, have the children cut out the seed packets and color them. After folding on the dotted line, fold on the lines where the flaps are and glue the flaps, on the outside, to the side of the packet where the biographical information is written. If you wish to put seeds in the packets, leave the top flap unglued until you have placed the seeds inside the packet. Insert a small piece of paper, in the packet, with the name of the seeds and growing instructions.

The seed packets may be used as greeting cards by cutting off the flaps.

WORD SEARCHES

Choose Word Searches for the age level of your Sunday School class. Use the Word Searches as an opportunity to discuss the words or people listed. You can use the Quaker Word Search in the last half of Peace Month, after your class has studied some of the names on that word search list.

Let children and youth explore their understanding of the words on the word searches. A dictionary will be helpful during discussions. Provide biographical information from www.nwfriends.org/peacemonth for older youth to read about the historical Friends listed in the Quaker Word Search. 12

A Note to Youth Workers

We hope that this month people will learn about the history of Friends on issues of peace and social justice, and that people will also share their own stories, questions and sense of calling around issues of peace and social justice. For youth, we suggest that you introduce them to Friends throughout history who have lived their faith in such a way that they have responded powerfully to God's call to loving action on the part of their neighbors, even their enemies. For many this included suffering and death in their teenage and young adult years. You can use the biographical sketches provided later in this packet, or if you have favorite historical Friends you want to highlight, by all means please use their stories instead. A Sunday school or youth group session might look like this:

• Introduction: tell the story of the person/people • Scripture: connect their story to scripture through a passage they found meaningful or a passage you think they especially exemplified • Discussion: What stands out about the lives of these people? How does their example challenge or encourage us to live now? • Challenge: How is God calling me to live in light of this person's story and what I know of scripture?

Included below are possible discussion questions you could use to get your group to take these stories to a deeper level. Make sure that as you close the discussion you help them apply it to themselves. This could be done by giving them some space in silence to listen about how God is calling them, or spending time journaling, drawing, talking with their neighbor, or whatever will work with your group. For the fifth week, you could invite a guest speaker who is working in a peace and justice field, or tell about the work of someone you know (or know of). This could be someone who runs a soup kitchen out of your meetinghouse, someone who is a social worker and advocates for a voiceless population, someone who visits prisons, or someone who travels overseas to help people who are being treated unjustly. Invite them to tell their story, including how they started feeling called to this particular work. Then give space for the youth to talk about ideas they have or burdens for particular people groups or situations. End by helping each youth to set a concrete goal for how they will either listen more about how God is calling them or begin to take action on their leadings. Also, note the “Other Options” listed following the weekly discussion questions. If you don't think your group will connect with hearing the stories of early Friends or if you don't want to overlap too much with what is being done in the gathered worship sessions, feel free to use these other options or come up with your own ideas.

Week 1 Discussion Questions: George Fox, Margaret Fell & the Valiant Sixty

1. What stands out to you about George Fox, Margaret Fell and the Valiant Sixty? 2. Have you ever experienced a time of questioning and seeking like George Fox did? Did you ever feel an answer or a leading in a particular direction? What was that experience like? 3. Early Friends were very “evangelical” in that they were extremely vocal and intentional about spreading the good news of Christ in their lives, but this “good news” was not always received as “good” by those with power and authority. What similarities do you see in this area between early Friends and Evangelical Friends today? between early Friends and you? 13

4. Do you think Friends today should continue acting like Fox, Fell and the Valiant Sixty? Should more Friends travel, spreading the good news, and act in ways that get them thrown in jail or killed? Or were those actions only for their specific time and place?

Week 2 Discussion Questions: John Woolman

1. What stands out to you about John Woolman? 2. Do you sense any callings like John Woolman felt about slavery? 3. What is one step you could take to begin acting on that calling?

Week 3 Discussion Questions: Lucretia Mott

1. What stands out to you about Lucretia Mott? 2. Abolition of slavery, equal rights for women and peaceful resolution of conflict were the issues she felt needed the most work in her day. What issues like that do you see in our world today? 3. What do you learn from scripture about how we as Christians are called to act regarding the issues you mentioned? 4. Are there ways we can live in a more Chist-like way this week on these issues?

Week 4 Discussion Questions: Elise Boulding

1. What stands out to you about Elise Boulding? 2. What do you think Elise Boulding meant when she imagined George Fox saying, “We didn’t think we were inventing a new religion. We were only rediscovering an experience and a way of life already lived and taught by Jesus, and forgotten by most of the people of our time who called themselves Christians”? 3. How do you think true listening would impact conflict at a one-on-one, group, community, national or international level? How can we begin to implement this in our own lives?

Week 5 Discussion Questions: Our Stories

1. What stands out to you about the story and ministry of this person? 2. What are people or situations around which I'm feeling stirred by God to take action? 3. Why does this particular situation or people group stand out to me? Why might God be pointing them out to me? 4. What can I do to begin acting out this sense of calling in ways that show love toward these people?

Other Options: “Friendly Fencing” skit If it's something your group might enjoy, you could use the skit, “Friendly Fencing,” available below. Have youth read it and/or act it out, and discuss the positives and negatives of construction vs. destruction. How might we focus more on constructing good things together? Why might it be important as Christians not to act destructively toward others? What does the Bible have to say about these concepts? You could even coordinate with the people leading worship and present the skit during worship.

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“Walk in the Light” discussion We've included a pamphlet that discusses the origin of “The George Fox Song,” which many of your youth may know from camp. You could sing the song together and discuss George Fox and the meaning of each of the verses. (If your youth know the song, they might find this YouTube video entertaining: http://www.youtube.com/watch?v=Lbu3uUFo2X8 . It's of youth and young adults at New England Yearly Meeting “singing” the song like a death metal band! If your youth have never heard the song, don't show the video to them, because it's really a cool song and they might not think so if they saw this first.) If you need the chords please contact us at [email protected] .

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28 Quaker Word Search

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“Friendly Fencing,” A Skit by Anthony Haskett and Tyler Law

Characters: Anthony, Erick, Randy and Ty (you can change their names if you want) Props*: Quaker Oats box (optional), whistle, hammer, nails, boards, book, fencing foil (or antenna or other long, skinny metal object) *Note: you can pantomime the props if you'd like

Anthony: Oh no! I’m late. Erick, Randy, and I signed up for a fencing competition today. But before I go, I better eat my Quaker Oats. I’ll need all the nonviolent energy I can get.

(Scene Change: Go from Stage Right across to Stage Left where Erick is waiting.)

Erick: Hey, Anthony. Are you ready to start fencing?

Anthony: I think so, but I thought Randy was going to be here. It’s just like him to be late.

(Randy enters from Stage Right)

Randy: Hey guys. Sorry I’m late. The Oscar Meyer Weiner Mobile was in town and I had to go see it. They even gave me a weenie whistle. (Blow on the whistle).

(Erick and Anthony look perplexed)

Anthony: Well, we better get more practice fencing before the big competition. I think we should start where we left off yesterday. (to Erick) Did you bring our equipment?

Erick: Yeah, I stashed them back here. Someone could get hurt if they didn’t know what they were doing.

Randy: Luckily we read the Dummy’s Guide to Fencing before starting this sport. Otherwise I wouldn’t know what to do myself.

Erick: Let’s go and get our equipment so we can start.

(All exit Stage Left and bring back fencing supplies)

Randy: I’ve got the hammers.

Erick: I’ve got the nails.

Anthony: I’ve got the wood. I guess we’re ready!

Erick: Okay, Randy. I’ve the got the hammer, I’ve got the nails, now what do I do?

Randy: Hmm, the book says, “Hey, Dummy, you’re supposed hit nails with the hammer into the 31 wood.” I think that means we’re supposed to hit the nails with the hammer.

Erick: Alright, I’ll try it. (Tries putting board in a horizontal fashion. But it doesn’t look right.) Anthony: Randy, this doesn’t look very much like a fence.

Randy: I’ll check the book. Oooh, look this illustration. It says, “If your fence looks like this, you’re an idiot.” Hey, that’s not very nice. I didn’t pay $19.95 for it to decrease my self-esteem.

Erick: Guys, maybe we need to put it up vertically next to the other boards.

Anthony: I like that idea. Let’s go for it. I hold the board and you nail it in with the hammer.

(Erick proceeds to nail it in)

Randy: Hey, that looks nice. I’m glad that we Quakers could work together as a team in such a nonviolent fashion.

Erick: Thanks, Randy. You’re such a good, nonviolent Quaker.

Anthony: Hey, guys, I bet I could put the next board on in one hit.

(Randy and Erick look at each other like “Yeah, Right.”)

Randy & Erick: Naaaaaaaaaaah.

Anthony: Come on guys, have a little faith.

(Anthony proceeds to put a board up and hit his finger with the hammer. He yells.)

Randy: Ooh, Anthony, it looks like you forgot what the book said, “If you hit your hand with the hammer, stop trying to show off, Moron!”

Erick: That book is awful. You know what I think…I think we don’t need the book because we’re smart!

Randy: You’re right! I’ve had enough of that book. Besides, that was the last chapter.

Anthony: Okay everyone, let’s get back on track. We signed up for a fencing competition and we’re going to show those other people how to fence like Quakers!

Randy: Yeah!

Erick: Right on!

Anthony: Okay, let’s use the same teamwork that got our first board up.

Erick: I’ve got the hammer. 32

Randy: I’ve got the nail.

Anthony: I’ll hold the wood.

(Proceed to nail on board)

Anthony: I’m glad we could find such a nonviolent sport. This is great exercise and productive. Look how far we’ve gotten already.

(Ty enters)

Ty: Hey guys, I heard you all entered a fencing competition, so I though I’d come watch!

Anthony: Yeah, we did. We thought it sounded like fun. We’ve just been practicing. Look how far we’ve gotten!

(Ty looks at the fence)

Ty: Wait! This is a fencing competition, not a fencing competition.

(Randy, Erick, and Anthony looked confused)

Erick: Ty, you just contradicted yourself.

Ty: No, what I mean is you’re doing the wrong kind of fencing. You’re building a fence. The sport of fencing is where two people try to stab each other with foils.

Erick: Stab each other with foil?

Ty: No, FOILS—y'know, they're long and metal, kind of like swords...?

Randy: Ty, that sounds like someone could get hurt!

Ty: Exactly! It’s one of the most violent sports known to man. I'm kind of an expert. In fact, I brought my equipment along in case you needed pointers (laughs at his own joke and pulls out an antenna, a.k.a. a sword)

Anthony: Well, Ty, it sounds dangerous. I don’t know how I feel about you giving us tips. I mean, all we wanted to do was to fence.

Ty: Exactly my point. I’ll be the one to show you how to fence.

(Anthony, Randy, and Erick look to each other like “Oh, well, he’s off on one of his pet projects again.”)

Randy: Okay, Ty, we’ll let you show us, but please do be careful.

33

Ty: Don’t worry, Randy, safety is my middle name.

Erick: I thought it was Robert.

Ty: (confidently) Oh, it is.

Anthony: So, what do we need to do with our hammers and nails?

Ty: Just put them away, my Friends and watch an expert. The first rule of fencing is to make sure your foil is pointed away from you, like this. (Swing sword in front of self and almost hit Randy while being completely oblivious.)

Randy: Whoa, Ty, you almost hit me.

Ty: Randy, you’re overreacting. Remember, I’m an expert. Anyway, the second move that you must know is how to parry. It goes like this. (Almost hit Anthony and Erick.)

Anthony: Ty, that foil is getting really close to us.

Ty: Relax, Anthony, I know what I’m doing. The last move that you must know is how to thrust. It looks like this…(thrust into Randy, knocking him down.)

(Randy gets up. Anthony and Erick look at each other as Ty continues)

Erick: Ty, you almost killed Randy!

Ty: Haven’t you guys been paying attention? You’re supposed to parry when I thrust.

Randy: Ty, the only parry I know is the fruit smoothie flavor I order at Jamba Juice. It’s made from pears and berries!

Ty: Guys, you’re getting off subject. What you’re supposed to do is put these moves together. It goes like this: parry, parry, thrust, thrust, parry, parry, thrust, thrust. (Ty ends up knocking everyone down and injuring them.)

Ty: And that is how you do it. Whoa, the fencing competition is about to begin. I better skedaddle.

(Ty puts away the foil and exits as Anthony, Erick, and Randy sit up, slightly dejected)

Anthony: Well, maybe fencing isn’t for us.

Randy: You said it.

(Last lines are said with renewed energy)

Erick: Guys, I did hear there’s going to be a boxing tournament next month.

34

Anthony: I’ll get the cardboard!

Erick: I’ll get the tape!

Randy: And I’ll buy the guidebook!

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45

George Fox (1624-1691), Margaret Fell (1614-1702) & the Valiant Sixty by Cherice Bock

The Quaker movement began in mid-seventeenth century England. This group called themselves the Children of Light, and were later termed the Publishers of Truth, the Religious Society of Friends and soldiers in the Lamb's War, and were only later given the derogatory nickname “Quakers.” George Fox (1624-1691) is seen as the founder of the Religious Society of Friends, although (as with most reformers) he did not set out to start a new denomination. Fox acted as the founder in that his thought, outspoken words and radical actions served as a catalyst to mobilize a group of individuals already hungering for a more profound way to live their faith. He did not create a movement that could only hold together under his charismatic leadership, but instead encouraged leadership gifts in others. The leader of the movement was not Fox, but the individuals involved believed the Spirit of Christ to be leading them—and every person was able to access that Spirit. A group that came to be called the Valiant Sixty formed, where newly convinced members set out in pairs or threes to travel across England, Ireland, Scotland and to international destinations to spread the message which had brought them hope and joy. Fox began his journey at the age of nineteen when, like many of us at that age, he began to seriously question the tenets of the faith in which he had been raised. The Church of England had broken away from the Roman Catholic Church about a century earlier for reasons that were dubious at best. (To jog your memory from high school history class, Henry VIII's main reason was his desire to annul his marriage, as well as to not be required to share his power with the pope.) Although the Church of England had made a few modest reforms similar to those demanded by Martin Luther and other reformers on the European continent, Fox felt the priests and many of the church attenders lacked any true expression of faith. He yearned for a faith that was real, free from hypocrisy and that provided meaning for his life. He talked to several priests and relatives about his struggles, hoping they might share his concern or have a remedy. They suggested drinking more alcohol, joining the army, smoking and singing psalms, getting his blood let or getting married in order to distract him from this annoying sense of spiritual urgency. This period of searching lasted for several years. Fox spent a good deal of this time alone, wandering the English countryside, pondering and meditating, reading the Bible. He continued to seek out fellowship, going to many priests and groups of radicals he heard about, but none of them could answer his questions. He learned a great deal from the Spirit during this time and shared it with those he encountered, creating friends and enemies across the English countryside. Finally, at age twenty-three, he felt God break into his life in a powerful way. He said, “I saw there was none among them all that could speak to my condition. And when all my hopes in them and in all [people] were gone, so that I had nothing outwardly to help me, nor could tell what to do, then, Oh then, I heard a voice which said, 'There is one, even Christ Jesus, that can speak to thy condition,' and when I heard it my heart did leap for joy” (Journal, 11). This idea formed the focus for the movement Fox catalyzed: one cannot know God through going to school to become a priest, nor even through reading the Bible, unless the Spirit of God is present and active. True knowledge of God comes only through inward, personal experience. Fox and the early Friends found this inward knowledge of God to be congruent with the Spirit of Christ witnessed in the biblical record, but they found the Spirit also living and active within them. Fox began traveling and preaching about his revelatory experience, available to all. The Religious Society of Friends would never have been formed, however, if there had not already been a large number of separatist groups, including the Seekers, who were also searching for a deeper faith. It also helped that the Bible had recently been translated and made available in English 46

(the King James Version, 1611), so that individuals did not have as much need for a priest: they could read and interpret the Bible themselves. In the years that followed, Fox preached in “steeplehouses” and in open fields, in homes and on the road. He met many who opposed his ideas and persecuted him, often physically beating him and dragging him out of town; he also found many who agreed. He appeared in court and endured imprisonment several times, often for what the Church of England termed blasphemy. In 1652, Fox saw a vision of a “great people to be gathered” from a peak called Pendle Hill, and this year saw an explosion in the numbers of those convinced to join the Religious Society of Friends. In this year, Fox visited Swarthmore Hall for the first time. It was the home of Judge Thomas and Margaret Fell, and became a home-base for Friends. Although Judge Fell never officially became a Friend, it is believed he did not in order to keep his position as a judge and provide as much legal shelter for Friends as he could until his death in 1658. Margaret Fell became an important leader in the Friends movement and is often called the “mother of Quakerism.” Although many attribute this to her marriage to George Fox in 1669, she had a much more profound influence than simply acting as the wife of the charismatic leader or the hostess to traveling Friends. As a member of an upper strata of society, she had many political connections and a decent education. This enabled her to meet with and write epistles to politicians, judiciaries and members of the monarchy. She also traveled in the ministry, preaching in London on several visits and on a 1,000-mile trip through England with a group of Friends. Fell also endured imprisonment and persecution. Fell is also the first female Friend known to write about the peace testimony, women's public ministry, defending women's right to speak and preach in public. Other important topics on which she wrote include Jewish reentry into England, military service, the mandatory tithe to the Church of England, informing the monarchy about Quakers and their beliefs and speaking out against imprisonment of Friends. In the 1650s and 1660s, many Friends traveled in the ministry around the British Isles and beyond. They later came to be called the Valiant Sixty, although there were at least sixty-six members. Since the group was not officially recognized as “the Valiant Sixty” in its own era there are variations in the lists of who was included, but there is a list at the end of this lesson stating names and brief descriptions. It is unclear how the idea of sending Friends out in this way began, but it is likely that Friends realized they needed to focus on more populated areas if they were to grow. An older, more experienced member was sent out with a younger person. The preaching, speaking and writing of the Valiant Sixty focused on the revelation that God can and does speak to each person, and each one can hear God. Although they found this to be consistent with Christian scripture, they did not find it consistent with Christianity as it was preached in the Church of England of their day, or in any other denomination or religion they encountered. These early Friends were loyal to Christ above all else, and this was perhaps the characteristic of the first few generations that got Friends into the most trouble. They would not swear oaths or allegiance to their state—their allegiance was to Christ alone—and therefore they were seen as disruptive to the social and political order. When they were persecuted, taken to court and jailed they did not respond as most individuals did, acting properly chastised and subordinate. Instead they used these situations as opportunities where they could preach to wider audiences. They convinced people of the truth of their faith while sitting in jail, and they saw their death at the hand of their government as martyrdom, which they knew would draw more people to God. Although Friends did not set out to become a “peace church,” as they read the Bible and listened to Christ their doctrine began to reflect a pacifistic bent. Margaret Fell wrote the first Quaker declaration against war and violence for any purpose and delivered it to Charles II in person in June 1660. It stated: “we utterly deny all outward strife and wars...our weapons are not carnal but spiritual,” 47 and was signed by 13 prominent early Friends. Later that year, a similar “Declaration from the Harmless and Innocent People of God, called Quakers” appeared, authored by George Fox and Richard Hubberthorne. Here is an excerpt: We utterly deny all outward wars and strife and fightings with outward weapons, for any end or under any pretence whatsoever. And this is our testimony to the whole world. The spirit of Christ, by which we are guided, is not changeable, so as once to command us from a thing as evil and again to move unto it; and we do certainly know, and so testify to the world, that the spirit of Christ, which leads us into all Truth, will never move us to fight and war against any [person] with outward weapons, neither for the kingdom of Christ, nor for the kingdoms of this world.

This belief they based on the scriptural call to love our neighbors and our enemies, to love God and love our neighbors as ourselves, and the numerous New Testament calls to fight against the powers of this world that cannot be fought with flesh and blood or physical weapons. Because of their belief that all people can hear and know God, they came to believe in the equality of all people before God, and did not feel it their right to fight against others in ways that could take their lives.

Learn More: Vipont, Elfrida. George Fox and the Valiant Sixty. London, England: Hamish Hamilton Ltd., 1976.

Taylor, Ernest. The Valiant Sixty , third edition with new foreword and map . 1951.

Young Kunze, Bonnelyn. Margaret Fell and the Rise of Quakerism. Stanford, CA: Stanford University Press, 1994.

Full text of the “Declaration from the Harmless and Innocent People of God, called Quakers”: http://www.quaker.org/peaceweb/pdecla07.html

Full text of George Fox's Journal: http://www.hallvworthington.com/wjournal/gfjournal1.html

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The Valiant Sixty

4. Ayrey, Thomas: farmer from Birkfield. 5. Aldam, Thomas: imprisoned for not paying tithes; his property was taken; originally a farmer from Warmsworth. 6. Atkinson, Christopher: from Kendal. 7. Audland, Ann: preached and imprisoned on false charges in Banbury; wife of shopkeeper from Preston Patrick. 8. Audland, John: traveled with J. Camm to Bristol and elsewhere, experienced a great deal of persecution; originally a farmer from Preston Patrick. 9. Banks, John: originally a glove-maker. 10. Bateman, Miles: traveled with M. Halhead and J. Lancaster to Ireland; originally a farmer from Underbarrow. 11. Bensen, Dorothy: wife of farmer from Sedbergh. 12. Benson, Gervase: originally a farmer from Sedberg. 13. Bewley, George: originally a gentleman farmer from Haltcliffe Hall. 14. Birkett, Miles: originally a miller from Underbarrow. 15. Blaugdon, Barbara: traveled spreading Quakerism around England. Imprisoned many times, set upon by a mastiff dog, whipped, etc. Later traveled to Ireland. 16. Blaykling, Anne: sister of a farmer from Draw-well. 17. Blaykling, John: originally a farmer from Draw-well. 18. Braithwaite, John: originally a shorthand writer from Newton-in-Cartmel. 19. Briggs, Thomas: originally a farmer from Newton, Cheshire. 20. Burnyeat, John: traveled in the ministry around England, Ireland, Scotland, and America with various Friends including R. Lodge, G. Fox, W. Simpson, R. Withers, G. Pattison; originally a farmer from Crabtree Beck. 21. Burrough, Edward: at age 20, first to bring Quakerism to London along with Francis Howgill, also sent to Bristol. Later persisted with Charles II until he sent a mandamus to stop oppressing Quakers in New England. Left his home and inheritance to follow God's call, originally a farmer from Underbarrow. 22. Camm, John: traveled with J. Auld to Bristol and elsewhere, experienced a great deal of persecution; originally a farmer from Preston Patrick. 23. Camm, Mabel: wife of a farmer from Preston Patrick. 24. Caton, William: taken in by the Fell family as a companion for their only son; served as secretary in Swarthmore Hall. Pious teenager, but couldn’t satiate his soul’s hunger. Met Fox and convinced by him, became a preacher at age 17, traveled around England. Traveled with John Stubs. Went to Calais, France; Scotland; Holland; Mediterranean area; Germany 25. Clayton, Richard: originally a farmer from Gleaston-in-Furness. 26. Dewsbury, William: traveled with Friends around England, imprisoned; originally a shepherd from Allerthorpe. 27. Farnsworth, Richard: originally a farmer from Tickhill. 28. Fell, Christopher: first to bring Quakerism to Scotland with G. Wilson and J. Grave. 29. Fell, Leonard: originally a farmer from Baycliffe. 30. Fell, Margaret: gentlewoman from Swathmoor Hall, hosted traveling Friends, traveled in the ministry (often with her daughter[s]), spent time in prison, married G. Fox in 1669. Sometimes called the “mother of Quakerism,” she organized demonstrations by Friends against the mandatory tithe to the Church of England and military service, and she wrote on these topics 49

and others “more abundant[ly] than any other Quaker woman of her generation” (Young Kunze, 131). 31. Fisher, Mary: traveled in the ministry to New England; later with 5 other Friends to the Near East to deliver a message to the “Grand Turk”; originally a servant from Selby. 32. Fletcher, Elizabeth: originally a gentlewoman from Kendal; traveled and preached in Oxford with Elizabeth Fletcher. They were beaten, put under a water pump, dragged through ditches and thrown in jail. Fletcher died shortly after. 33. Fox, George: originally a shoemaker and shepherd from Drayton; catalyzed the movement. 34. Goodaire, Thomas: originally a farmer from Selby. 35. Grave, John: first to bring Quakerism to Scotland with G. Wilson and C. Fell. 36. Halhead, Miles: traveled with J. Lancaster to Ireland and Scotland, with T. Salthouse around England; originally a farmer from Underbarrow. 37. Harrison, George: originally a gentleman from Sedbergh. 38. Heaven/Leavens, Elizabeth: of “lower ranke,” home town unknown; traveled and preached in Oxford with Elizabeth Fletcher. They were beaten, put under a water pump, dragged through ditches and thrown in jail. 39. Hebden, Roger: originally a tailor from New Walton. 40. Holme, Thomas: originally a weaver from Kendal. 41. Hooton or Hooten, Elizabeth: wife of farmer from Skegsby; instructed Fox at the beginning and the first woman to preach his message. Preached in New England and was persecuted. One of oldest and most traveled of Valiant Sixty. Died in Jamaica on a trip with Fox and 11 other Friends when in her seventies. 42. Howgill, Francis: preacher in the Seeker movement before he came to Friends; brought Qukerism to London and Bristol with E. Burrough; originally a farmer and tailor from Grayrigg. 43. Howgill, Mary: sister of tailor from Grayrigg. 44. Hubbersty, Miles: originally a farmer from Underbarrow. 45. Hubbersty, Stephen: originally a farmer from Underbarrow. 46. Hubberthorne, Richard: traveled with George Whitehead to Norwich and London. Started preaching when in the army; publicly denounced the army upon convincement. Traveled with G. Fox. Originally a farmer and soldier from Yealand Redmayne. 47. Kilham, Thomas: originally a gentleman from Balby. 48. Lancaster, James: traveled with M. Halhead to Ireland and Scotland; originally a farmer from Walney Isle. 49. Lawson, John: originally a shopkeeper from Lancaster. 50. Lawson, Thomas: originally a gentleman and schoolmaster from Lancaster. 51. Luffe, John: traveled with M. Fisher to the Sultan of Constantinople, and from there went with J. Perrot and met Pope Alexander VII in Rome. 52. Nayler, James: a great preacher, sent to London after Burrough & Howgill. Very popular (especially with hysterical women). Fox felt uneasy when he left him alone in London. Went a little crazy, later apologized. Originally a butcher from Bolton Forest. 53. Parker, Alexander: an early minister; originally a farmer and soldier from Ardsley. 54. Pearson, Anthony: originally a justice of the peace. First to preach Quakerism in London with F. Howgill and E. Burrough 55. Perrot, John: traveled with M. Fisher to the Sultan of Constantinople, and from there went with J. Luffe and met Pope Alexander VII in Rome. 56. Rawlinson, Thomas: originally a gentleman from Graythwaite. 50

57. Rigge, Ambrose: originally a schoolmaster from Grayrigg. 58. Robertson, Thomas: originally a farmer from Grayrigg. 59. Robinson, Richard: originally a farmer from Countersett. 60. Salthouse, Thomas: went with M. Halhead to Bristol and elsewhere, imprisoned; originally a farmer from Dragglebeck. 61. Scaife, John: originally a day-laborer from Hutton. 62. Simpson, William: originally a farmer from Sunbricke. 63. Slee, John: originally a farmer from Mosedale. 64. Stacey, Thomas: originally a farmer from Cinder Hill. 65. Story, John: originally a farmer from Preston Patrick. 66. Stubbs, John: traveled with William Caton around England, Scotland; originally a farmer, schoolmaster and soldier. 67. Stubbs, Thomas: originally a soldier from Pardshaw. 68. Taylor, Christopher: originally a schoolmaster from Carlton. 69. Taylor, Thomas: originally a schoolmaster from Carlton. 70. Waugh, Dorothy: originally a serving maid from Preston Patrick; traveled to Boston with eight other Friends and was turned away and later returned on the Woodhouse , a little ship built by Robert Fowler for the service of Friends. 71. Waugh, Jane: originally a servant from Preston Patrick. 72. Whitehead, George: desired to follow God but didn't want to sing lies or follow priests who didn't practice what they preached. Couldn't find anyone he felt really spoke the truth until he encountered Quakers. Traveled with Richard Hubberthorne to Norwich and London, later with R. Clayton and J. Harwood around England, imprisoned. Originally a schoolmaster and grocer from Orton. 73. Whitehead, John: originally a soldier from Holderness. 74. Widders or Withers, Robert: originally a farmer from Over Kellett. 75. Wilkinson, John: originally a farmer from Preston Patrick. 76. Wilson, George: first to bring Quakerism to Scotland with J. Grave and C. Fell.

List compiled from these sources: http://www.westhillsfriends.org/QVWv60.html http://www.jesus.org.uk/ja/mag_revivalfires_fox2.shtml http://www.users.globalnet.co.uk/~helfrich/17th%20century%20pages/ValiantSixty.html http://esr.earlham.edu/dqc/

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John Woolman (1720-1772) & Abolition by Cherice Bock

The eighteenth century was not a high point in the history of Quakerism because, after the first few generations of Friends passed on, many who followed did not share the vision for the Friends message for which their forebears lived and died. Throughout that century and into the next, Friends tended to settle into a period of Quietism, both in their manner of worship and in their intentional withdrawal from the rest of the world. They adopted rules regarding what it looked like to be a Quaker, enforcing simplicity in dress and speech, creating lists of rules of proper conduct and invoking the penalty of disownment for many actions including marrying people who weren't Quakers. By the end of the eighteenth century Books of Discipline appeared. In many ways, the focus on this kind of discipline completely negated the Quaker message. Although Fox and early Friends did believe in proper conduct, one of the main tenets of Quakerism was a rejection of outward forms and rules created by people. They rejected the physical sacraments and the priests who required them in order for one to receive salvation—which Fox saw as simply a form of job security for the professional clergy. Within a hundred years of Fox's radical message, however, Friends had in many ways started this cycle all over again. Although the elders and overseers of the Friends meetings were not paid clergy and did not demand the physical sacraments, they still held onto the power of their positions and used that power as a weapon of fear and submission, as had the priests in Fox's day. There continued to be, however, many Friends who lived their faith in active and inspiring ways. One of those Friends is John Woolman (1720-1772), known for his outspokenness against slavery. Many other Friends also worked for this cause. From the beginnings of the Quaker movement, the issue of slavery had attracted the attention of Friends. George Fox wrote that he saw black slaves as human beings, and he encouraged their release after a period of servitude. William Penn held slaves but intended for them to be released at a certain time (like indentured servants), although his wishes were not granted. In 1688, Friends at Germantown Meeting in Germany wrote a minute and presented it to their quarterly and yearly meetings regarding the evils of slavery. It was not approved by the yearly meeting, but it is still thought to be the first official protest against slavery put forward by any religious group. The Germans did minute by 1693, however, that no Friend should buy a slave except with the intent to set him or her free. The colony of Pennsylvania created legislation in the early eighteenth century to limit and then eradicate the slave trade within its borders, but these laws were not allowed by the laws of England over them. Individual Pennsylvania Friends as well as meetings within that area continued to lobby against slavery, but the Yearly Meeting did not make any official statements until John Woolman came along. Although John Woolman was not the first Friend to speak out against slavery, his sense of calling served as the catalyst for getting Friends to take action on the issue. Woolman also felt a burden to build relationships with the Native Americans in his area and he spent a good deal of time with them. He was instrumental in getting Pennsylvania Friends to reconcile with the Native Americans prior to the French and Indian War, prompting Friends to create the “Friendly Association for Regaining and Preserving Peace with the Indians by Pacific Measures” in 1756. What Woolman is best known for, though, is his stand against slavery. I always pictured this spiritual giant as a confident, good-looking gentleman, so it was interesting to me to find this quote from John Greenleaf Whittier on Woolman: His personal appearance was in remarkable keeping with his eccentric life. A figure only four and a half feet high, hunchbacked, with projecting chest, legs small and 52

uneven, arms longer than his legs, a huge head, showing only beneath the enormous white hat, large solemn eyes and a prominent nose, the rest of his face covered with a snowy semicircle of beard falling low on his breast.

Woolman learned to write wills and legal documents, and he first began to feel stirrings to act against slavery when he was asked to write up a document to sell a slave. He wrote up the document, but told his employer and the Friend to whom the slave was being sold of his reservations, and his conviction that it was not right to own slaves or be involved in the slave trade in any way. He refused to write up future such contracts, and soon began speaking out against slavery in meeting and traveling in the ministry to share this concern with other Friends. He refused to be entertained in a home that owned slaves, or if he did stay he would pay for what he had received. To the embarrassment of his hosts he often required to be lodged in the slave quarters. He eventually refused to wear any clothing that was dyed, because slaves made the dye in a process dangerous to them. He also refused to eat sugar because it was processed by slaves in the West Indies. Philadelphia Yearly Meeting took a stand against slavery in 1754, largely due to Woolman's efforts, actions and speech. Woolman then traveled to visit Friends in the southern colonies, and later to England, where he died of smallpox. He left a journal detailing his work against slavery and other leadings, first published four years after his death. It has become a classic of American literature. Woolman did not live to see the Emancipation Proclamation or, of course, the Civil Rights Movement, but his witness was an important step in the United States' ability to move in that direction. He also lobbied for African Americans and Native Americans to be able to become members of Friends meetings, which did not happen until after his death. He did see many Friends give up their slaves in his lifetime. In Woolman, Christian faith and a call to radical action on the part of others met in a way particularly representative of the Quaker ideal. Not many of us reach this level of obedience to conscience, radical courage and humility, but Woolman's is a faith in action we can all strive to emulate.

Learn More:

Full text of John Woolman's Journal , including a preface by John Greenleaf Whittier http://www.strecorsoc.org/jwoolman/title.html

Good info on Woolman and links to his other writings: http://www.quakerinfo.com/woolman.shtml

Drawing of John Woolman: http://www.tear.org.au/target/articles/john-woolman/

John Woolman House, Mount Holly, New Jersey: http://www.woolmancentral.com/

To learn more about Quaker Quietism: http://www.quakerinfo.com/quak_18.shtml

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Lucretia Coffin Mott (1793-1880) by Ralph Beebe

The American Declaration of Independence stated that all men are created equal. Had the founders felt it necessary to point out the accepted assumptions, they could have added: “We hold these truths to be self evident that all women are created to be servants of their husbands, and all with black skin are created to be slaves of their white masters.” The founders didn’t add this to the Declaration—to those white men it was obvious. Lucretia Coffin Mott was an American woman who lived a generation after the Founding Fathers, and she believed God created all human beings as equals—even women, even those without white skin. To her it was an abomination to treat women and blacks as subordinate. She was a Quaker, and loved the Friends understanding of equality under God. Further, she believed that Jesus told his followers to love all people, including their enemies. These beliefs placed Lucretia Mott distinctly outside the accepted barriers of Christian understanding and practice in her time. Nevertheless, Lucretia Mott followed Christ's call on her life to work for justice for herself and others through her activity in the anti-slavery and women's rights movements. This unusual woman was a spiritual descendant of an Englishman named George Fox, who 200 years earlier had sought truth and discovered that “there is one, even Christ Jesus, who can speak to your condition….” Unfortunately, though, Britain and America continued to be dominated by Christians who didn’t think Christ had addressed issues of peace, race and gender. Lucretia Mott believed that “no Christian can consistently uphold, and actively engage in and support a government based on the sword…” (Margaret Hope Bacon, Lucretia Mott Speaking , Pendle Hill Pamphlet 234, p. 7). She believed Jesus teaches peace:

We should strive to establish the eternal, the divine principle of righteousness and truth. And when we come together, we should try our faith, and our profession of Christianity. We should set a higher value upon good works than too many now do and we should endeavor to promote that righteousness which ‘exalteth a nation.’

Were this the acknowledged and practiced religion of Christendom think you that the spirit of war would still be so rife in the world? Would justice be prostrate in our streets and mercy be crying at our doors as now emphatically in the persons of the millions who are trampled to the dust by the iron hoof of despotism and oppression? In vain…[are] all your forms and observances, while ye thus grind the face of the poor, give countenance to this most crying inequity of the land, this great sin of the nation. (Dana Greene, Mott: Her Complete Speeches and Sermons , p. 99)

It is clear, then, that Lucretia was a deeply spiritual person who was profoundly disgusted with the practice of a religion that called itself “Christian” but did not act like Christ, or obey his teachings. She spent her life appalled by the wars of many nations, including the American Civil War, which she watched tear the nation apart and kill over 600,000 of God’s children. She was appalled by the claim the war was to end slavery. She struggled for a peaceful end to this oppression, as had been accomplished in England and other nations. Why could this not occur in the United States? Why so much blood and so many tears? Why not follow Jesus and accomplish equality without wars? Lucretia Mott also recognized that women and men are equal in God’s eyes, and should be considered equal in the Christian churches. “In Christ there is neither male nor female. In the beginning [we] were created equal…[and] the laws given by Jesus make no distinction” (Jennifer 54

Fisher Bryant, Lucretia Mott, A Guiding Light , Grand Rapids, MI: William B. Eerdmans Publishing Company, 1996, p. 3). Lucretia’s husband, James, agreed with her. When they wed, the two joined in refusal to take the traditional vows that promise the wife will obey her husband. Throughout their married lives he consistently supported her as true partner in marriage and as a preacher. Often he would sit, nodding approval of what his wife was saying. She joined with Elizabeth Cady Stanton and many others in the 1848 Seneca Falls Convention for the recognition of women’s rights. Slowly, gradually, many of those rights were accepted, culminating in 1920 with the right to vote, 30 years after her death. Were Lucretia alive today, she would undoubtedly be speaking out against current discrimination. She would be saying that we still have a long way to go. Most important, she would continue to recognize that even today the church that calls itself Christian often refuses to follow Christ’s teachings. She would still find it hard to be fully “Christian” when many Christians maintain sexist and racist tendencies. And many in the church today—note, for example, both German and American Christians in World Wars I and II, just like the Union and Confederacy in the Civil War—still find it easy to convince citizens that “our” wars are justified by God while those fought against us by our enemies are satanic.

Learn More: http://en.wikipedia.org/wiki/Lucretia_Mott http://www.mott.pomona.edu/index.htm http://www.gwyneddfriends.org/mott.html http://www.greatwomen.org/women.php?action=viewone&id=112

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Elise Boulding (1920-2010) by Ralph Beebe

Elise Boulding (1920-2010) partnered with her husband, Kenneth, in rearing five children while she became an international spokesperson for peace and justice. Elise became a convinced, Christ- centered Friend in college and became an able scholar in sociology and a pioneer in the academic field of peace and justice. She reacted forcefully (albeit nonviolently) to society’s sad assumption that wars were not preventable. She was certain that the future could be better than the 20th Century, whose wars cost over 100,000,000 lives and trillions of tears, not to mention a great deal of money. She noted that:

The temptation to despair is real. When George Fox was tempted to despair, he heard a voice saying, ‘There is One, even Christ Jesus, who can speak to your condition.’ What does this mean for us? That Jesus knew conflict intimately, therefore his spirit can enter into our condition of being in conflict, and bring illumination to it.

…The injunction to live in that life and power that takes away the occasion of war is sometimes treated as an injunction to avoid conflict, but this we cannot, must not do. To avoid conflict is to avoid learning. The papering over of differences, their premature resolution, leaves problems to fester unsolved. What we can do is live in a spirit that can enter conflict unafraid, a spirit of listening and learning, a spirit open to the envisioning of a future with new solutions, a spirit anchored in prayer and contemplation yet finely honed to action in the world. (Elise Boulding, The Roots of Peace in Conflict , The Wider Quaker Fellowship, 1995, p. 2, 3)

She believed, then, that conflict is normal; Jesus knew conflict intimately. He sought not to avoid, but to manage it. Elise Boulding imagined what George Fox would say if he wrote a letter to 20th Century young Friends. Here is an excerpt from this text:

When we called ourselves Friends, we meant friends of Christ, and that our work was his work, begun 1600 years before our day. We didn’t think we were inventing a new religion. We were only rediscovering an experience and a way of life already lived and taught by Jesus, and forgotten by most of the people of our time who called themselves Christians. (Elise Boulding, My Part in the Quaker Adventure , Philadelphia, PA: Religious Education Committee, Friends General Conference, 1964, p. 2)

When asked to name what was most important in creating world peace, she said:

We need more women in decision-making positions, both in government and in the public sphere. Especially in the United States....And it's been proved in all peace organizations that when women are in a coordinating role, it works better. I don't think this is a genetic thing. It's cultural. Partly, I think, it's because women's culture involves a lot of listening.'' (Susan Barber, Peace: The Untold Story, with Dr. Elise Boulding , http://www.spiritofmaat.com/archive )

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Why? Because women tend to be better listeners than men—not inherently, but as she says, “It's cultural.” Women are generally trained better by their cultures to listen well to others. Elise believed that peace-building requires constant listening. Listening is the key to advancing world peace and nonviolence. Listening! She believed that listening was the key to empathetic understanding. Without the patience it requires to listen, to understand, to empathize with one’s enemy, progress is unlikely. We reduce ourselves to believing we are always right, that God is always on our side. In order to create peace, we have to understand how we would feel and react if we were in the other’s shoes. Elise had another important word of advice: she called us to recognize that we who seek peace are not alone. Many, many are around us, over all the world. We should not despair because hatred seems more pervasive than love. That just isn’t true. Most problems are solved by understanding—far more than by guns and bombs. She advises us to join with our fellow travelers and make peace in our homes, our communities, and even in the world. The great, untold story of the peace movement, Boulding believed, is how many people and organizations are involved in it. Not only people we know, but newsletters, conferences, councils, committees, elderly groups, youth groups, celebrities, art, music, websites. What we need, she insisted, is more awareness of what's going on: identifying those who work for peace and helping them. Give them energy, she urges. Pray for them. Know that they exist. And ask if it's ours to do – become one of them. Elise was supported totally by her husband, who was also a teacher and a peace worker. Together they influenced many. Each showed peace and understanding to the other. May we in Northwest Yearly Meeting express love, accept our differences and conflicts, and look to Jesus. May we listen, and may we support the cause of love-created peace through our local churches, our mission work, and our concern for those who need help by following Christ. The following song lyrics were written in 1955 by Jill Jackson Miller and Sy Miller, but it encapsulates much of what Elise Boulding believed Christ called her to do.

Let There Be Peace On Earth

Let there be peace on earth And let it begin with me. Let there be peace on earth The peace that was meant to be. With God as our father Brothers all are we. Let me walk with my sister In perfect harmony.

Let peace begin with me Let this be the moment now. With every step I take Let this be my solemn vow. To take each moment And live each moment With peace eternally. Let there be peace on earth, And let it begin with me. 57

Books by Elise Boulding, PhD: The Future: Images & Prophecies , Sage Publications, Inc. (1994) [with Kenneth Boulding] One Small Plot of Heaven: Reflections on Family Life by a Quaker Sociologist, Pendle Hill Publications (1993) New Agendas for Peace Research: Conflict & Security Reexamined , Rienner, Lynne Publishers, Inc. (1992) Building a Global Civic Culture: Education for an Independent World , Syracuse University Press (1990), Peace & Conflict Resolution (Paperback) Series Women: The Fifth World, Foreign Policy Association (1980), Headline Series Children's Rights & the Wheel of Life , Transaction Publishers (1980) The Family As a Way into the Future , Pendle Hill Publications (1978) The Underside of History: A View of Women Through Time , Sage Publications, Inc. (1992), Westview Press (1976), Westview Press (1977) Born Remembering , Pendle Hill Publications (1975) Children & Solitude , Pendle Hill Publications (1962)

Learn More: http://en.wikipedia.org/wiki/Elise_Boulding http://www.brad.ac.uk/acad/confres/dislearn/eboulding.html http://www.oneworldmanypeaces.com/one_world_many_peaces/2010/07/remembering-elise-boulding- peace-research-pioneer.html

For a video of the song quoted above, see: http://www.youtube.com/watch?v=pF8oBdvvTVQ

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Peace Education Speakers

Below are resource people who are willing to come speak Sunday morning or in an evening workshop setting. We ask that meetings cover the travel costs if they invite a speaker to come from a distance. If your meeting is also able to give a small honorarium, that is always appreciated, but don't let money limit you from requesting a speaker. Write to us at [email protected] for the contact information for these individuals.

o Ralph Beebe
Conscientious Objection
Biblical basis for peacemaking
Friends history
History of the peace testimony throughout Christian history
Ralph is an experienced speaker on all topics relating to peace. He is especially adept at speaking and leading discussions regarding Friends history, biblical basis for peacemaking, the USA and the Middle East, and conscientious objection. o Cherice Bock
Quaker History
Christian Peacemaker Teams – Israel/Palestine
Conscientious Objection
“I can speak on biblical basis for peacemaking, early Friends, Christian Peacemaker Teams & Israel/Palestine, or if people have other ideas I could work with them. I can preach, teach or lead discussions…whatever is most helpful.” o Karrie Brothers
Personal Conflict Resolution, Mediation
“I’m willing to act as a resource for training people in biblical responses to conflict. Additionally, I can do facilitator training and mediation.” (Karrie works as a mediator, so has a wealth of practical experience to share.) o Mike Huber
Quaker History: Mike is an excellent speaker and teacher, but as the pastor of West Hills Friends, he would need advanced notice if he needed to miss a Sunday morning at his meeting. He’s available other days of the week, however, and can speak on biblical basis for peacemaking, Friends history, or lead discussions. o John Lamoreau
Non-Violence & Pacifism: “I am very available if anyone would like to invite me to their church. Most of my outreach has been to conservative evangelicals and discussing the Biblical basis of Christian non-violence. I have taught Sunday school classes, led workshops and also worship services on the subject. I have worked with youth and older adults on the subject.” o Ron Mock
Non-Violence & Pacifism
Personal Conflict Resolution, Mediation
“I am willing to be on the list. I can preach or teach. I can do a workshop if there is something going on that promises good-sized attendance — 15 or more, say. I could do workshops on conflict and reconciliation, mediation, or Christian 59

pacifism and responses to international or civil war. I am available in the Willamette Valley — for outside it, I’d recommend that churches go with a more local resource unless there is some special reason to think it would be worth the fossil fuels and the time to get me there.” o Colin Saxton
Quaker History
Personal Conflict Resolution, Mediation
“I am equally inept at teaching or preaching…so either works for me.” (Colin knows a lot of Friends history and information about the biblical basis for peacemaking, and is a good discussion leader.) o Lorie Wood
Israel/Palestine
1. “Fair Trade As It Relates to Peace”; 2. “Palestinian Fair Trade: A Case Study in Peace & Justice” (with slides). Each of these would include tasting of Palestinian coffee or olive oil. 3. “Voices of Palestinian Christians.” This has grown out of the experiences that Lori had as she lived and worked with Friends International Center/Ramallah Monthly Meeting in Ramallah and with Christians in Bethlehem/Beit Sahour with whom she also spent time.

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Peace Curriculum

We compiled a short list of curricula suggestions for use in congregations interested in an in- depth, guided study on topics related to peace. We recommend these resources, but as with any curriculum not created in-house, there may be ideas and information with which our Faith & Practice disagrees. We trust your judgment in utilizing the aspects of these resources that are helpful for you, while understanding that no curriculum will be perfect. That said, these are excellent resources we hope you will find helpful. Of course, there are many other good resources out there, so feel free to do your own searching as well!

Children & Youth

Young Peacemakers Project Book by Kathleen Fry-Miller and Judith Myers-Walls. The “peace month children’s activities” mailed to your churches were taken from this book. You can order it from Brethren Press at www.brethrenpress.com

Young Peacemaker (Available from the YM Lending Library) Provides detailed plans for teaching biblical peacemaking to 3rd-7th grade children in families, Christian schools, home schools, Sunday schools, VBS, and youth groups. The Young Peacemaker is a powerful system that parents and teachers can use to teach children how to prevent and resolve conflict in a constructive and biblically faithful manner. The system emphasizes principles of confession, forgiveness, communication, and character development, and uses realistic stories, practical applications, role plays, and stimulating activities. Although the material is designed for 3rd through 7th grades, it has been successfully used with preschool and high school students. View it online at www.peacemaker.net

Learning the Skills of Peacemaking: A K-6 Activity Guide to Resolving Conflicts, Communicating, & Cooperating (Paperback), Naomi Drew View it online at www.amazon.com/Learning-Skills-Peacemaking-Communicating-Cooperating

Kids and Conflict: Resolving Problems the Jesus Way – by Eleanor Snyder, MennoLink Books This exciting new VBS program uses stories from the New Testament to teach children how Jesus handled conflict. Modern skits wrap around the daily Bible story. Children are given choices, offering experience in making good choices toward conflict resolution. The program is designed for early childhood through junior high youth. This dynamic program will inspire your entire congregation! Age 4-Grade 8. View it online at www.mennolink.org

Living Without Violence by Jody Miller Shearer, MennoLink Books This five-session Bible study encourages youth students to live nonviolently. Through storytelling, activities, and scriptural reflection, students discover creative ways to deal with anger. They will 61 become familiar with nonviolent responses, discover the importance of honesty in times of conflict, and form a new perspective on their relations hips with “the enemy.” View it online at www.mennolink.org

Peace Heroes by Christine Neufeld, MennoLink Books (Available from the YM Lending Library) Your junior-high youth challenge the violence that increasingly surrounds them by promoting “heroes” that obey Christ’s call to be peacemakers. This newest release in the Fast Lane Bible Studies series for junior-high groups examines the lives of real people who worked for peace. Five active sessions combine biblical material with the stories of Jesus, Mother Teresa, Francis of Assisi, John Perkins, and Muriel Lester to challenge youth to become peacemakers in their communities. View it online at www.mennolink.org

Peace, Just Live It! by Christine Neufeld, MennoLink Books (Available from the YM Lending Library) “Peace in our time”–this quest and prayer of Christians for centuries is perhaps more valid today than ever before. In an increasingly angry and abusive world, the Christian spiritual heritage of peace is being lost to a culture of violence and retaliation. Peace–Just Live It! addresses the challenges facing youth in the 21st century and develops the skills young people need to live as God’s peacemakers. The curriculum’s 10 sessions include such topics as peace in the Bible, family violence, racism, criminal justice and reconciliation, conscientious objection, and more. Each lesson follows a step-by-step teaching plan and includes user-friendly, reproducible student sheets. Through active sessions, youth are led to examine their world, look to the Bible, and apply the truths they find to their everyday lives. The material poses tough questions–requiring youth and leaders to explore Scripture together and struggle with issues of violence in their own settings to find God’s direction. View it online at www.mennolink.org

Conflict – how do you respond? An online questionnaire that is a tool for youth to begin to explore the many ways to deal with conflicts in light of Christianity. Questionnaire takes about 30 minutes. A leader’s guide is available with the outline of an hour long session. Created and published by the Mennonite Church, USA. View it online at www.peace.mennolink.org

Adults

Second Mile is a peace curriculum that invites congregations and small groups to enter a journey of worship, study, action and reflection that will help them become active signs of Christ’s peace in a broken world.

Second Mile is sponsored by Church of the Brethren, Mennonite Church, USA, Mennonite Church Canada, Mennonite Central Committee U.S. and Mennonite Central Committee Canada. Available online at gosecondmile.org 62

Adult Personal Conflict Style Inventory View it online at www.peace.mennolink.org

The Peacemaking Church Resource Set – personal peacemaking The Peacemaking Church Resource Set is designed to change the way your people think about conflict and help your church on its journey toward a Culture of Peace. A full curriculum, including an eight- week small group study to enable your entire church to learn the basic principles of personal peacemaking as well as Model sermons and foundational teaching to help the pastor gain leadership support and cast a vision for a culture of peace in your church . The Peacemaking Church Resource Set is designed to change the way your people think about conflict and help your church on its journey toward a Culture of Peace. The Peacemaking Church Resource Set contains three key components: the Pastor’s Box, the Small Group Box, and the Peacemaking Team Box. Combine the sermons and small groups in an eight-week teaching season for your church. View it online at www.peacemaker.net

The Peacemaker (Updated Version): A Biblical Guide to Resolving Personal Conflict (Baker Books, Updated ed. 2003) (Available from the YM Lending Library) : Ken Sande describes powerful biblical principles you can use to resolve everything from simple personal offenses to family and marital conflicts, church divisions, business and employment disputes, and complicated lawsuits. Includes practical illustrations and detailed application questions. For information on what’s new in this edition, click the button below. Chapter 1 available free at http://bookstore.peacemaker.net/resources/display.php?cat=17&cartid=200911040001098&zid=1&lid= 1

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Film Suggestions

All Quiet on the Western Front (1930, 1979) by Erich Remarque is about World War I. It is a very powerful story. The movie may be old (the original is black & white) but it has lost none of its power. The book is not too difficult, either, and could be read by youth, preferably with good discussion.

Angel & the Badman (1947, 2009) the original features John Wayne learning from a Quaker sweetheart to give up his gun!

Born on the 4th of July (1989) tells of a quadriplegic Vietnam veteran who finds new purpose by protesting the war.

Bowling For Columbine (2002) is a Michael Moore documentary about the Columbine shootings in 1999, and emphasizes the need for better gun laws. As with all of his films, it is exaggerated, but he makes good points and it's a great starting point for discussion, especially for high school youth.

The Burmese Harp (1956) is set during World War II's last days. This indelible antiwar drama chronicles a Japanese soldier's transformation after coming face to face with the human cost of war. Sent to inform another platoon the war is over, Cpl. Mizushima can't persuade the men to surrender and becomes the lone survivor when the British attack. It's old, black and white, and subtitled, and the context is Asian/Buddhist, so choose your context wisely.

Cadillac Man (1989) in which Robin Williams is a used-car salesman who must calm down and eventually disarm a violent hostage-taking Tim Robbins.

The Diary of Anne Frank (1959, 2009) tells the true story of a teenage Jewish girl hiding with her family during WWII. We know of her through her diary.

Europa Europa (1990) is a true story about a young Jewish man in World War II who hides his identity and must live in fear of being found out.

Flowers of Rwanda: Making Peace with Genocide (2008) Can killers and survivors coexist in peace? That is the crucial question facing Rwanda a dozen years after the genocide that claimed the lives of approximately 800,000 people—and the subject of this multi-award-winning documentary. Using interviews with Joseph Habineza, Minister of Education and Culture; Freddy Mutanguha, director of the Kigali Genocide Memorial Center; and numerous survivors, Flowers of Rwanda considers whether forgiveness and reconciliation can truly be achieved so the country can eradicate the ignorance and extremism that paved the way for monumental atrocity.

For the Boys (1991) with Bette Midler may be a little too adult for pre-teens, but tells of an entertainment act put on “for the boys” despite the leading lady's qualms about war.

For Whom the Bell Tolls (1943) is from Hemmingway's novel about an American expatriate during the Spanish Civil War.

Friendly Persuasion (1956) This film teaches about the Quaker peace testimony in a “real life setting.” Though set in the Civil War era, it speaks to conditions today for the many who live in war zones as well as those of us whose war zones are our own lives. It shows the difficulty of living out our convictions. It is not a perfect portrayal of Quaker thought on this, but at least it opens dialogue.

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Gallipoli (1981, 2006) shows the disastrous British attempt to take the Turkish port of Gallipoli during WWI, from the viewpoint of two Australian soldiers. The original stars Mel Gibson. The 2006 version is a docudrama.

Gandhi (1982) is the true story of the diminutive lawyer who stood up against British rule in India and became an international symbol of nonviolence and understanding.

Glory (1989) is an excellent movie with Denzel Washington and Matthew Broderick about the first black unit in the Civil War. It is not exactly anti-war, but deals with issues of social justice and the ugly side of war.

The Gods Must Be Crazy (1980, part 2 1988) is about a delightful, tiny African bushman who among other things faces down a lion and later sedates and disarms a group of terrorists.

Henry V (1989) by Kenneth Branaugh is an anti-war interpretation of Shakespeare's play.

The Hiding Place (1975) is a WWII movie about Corrie Ten Boom, a Dutch Christian woman who with her sister and aged father hid many Jewish people in their home. Both women were single and in their fifties when a neighbor betrayed them to the occupying Nazis and they were taken to the death camps. Corrie's sister Betsy died in Ravensbrook, one of the Dachau camps. Addresses the ethical dilemmas of lying to protect vulnerable people, and hatred vs. survival vs. forgiveness as ways to deal with great evil. Stars Anne Bancroft as Corrie.

Hotel Rwanda (2004) is based on the true story of one ordinary hotel manager (played by Don Cheadle) who musters the courage to save more than 1,000 helpless refugees during the genocide of 1994.

In Country (1989) is a powerful movie about the Vietnam war, seen through the eyes of an eighteen year-old girl, adapted from the book of the same name by Bobby Ann Mason. To find her own identity, she discovers she must come to know, and to come to grips with the loss of the father she never saw, killed in Vietnam shortly after she was born. Recreated in her own mind by reading his war letters and war diary is the essence of the combat experience--all the terror, discomfort, exhaustion, and slow deadening of the soul which takes place in the killing zone--presently almost surrealistically. As she works through her loss, her veteran uncle battle his own war demons. Catharsis will finally come in their pilgrimage to the Vietnam memorial. This film was intended to be a kind of reconciliation between those who fought and those who protested the Vietnam War.

Johnny Got His Gun (1971, 2008) is the story of a soldier who was wounded so badly that he has no way to communicate with others. Modern medicine is able to save his life and to keep him alive in a hospital. The power of the movie is its portrayal of the result of war on this human life through the details of a soldier who, to the world, is almost dead, and yet who maintains his mind's powers undiminished. The 2008 version is a film of a one-man stage production. The Killing Fields (1984) tells the story of a Cambodian during Pol Pot's 'Year One'. It is very intense and very violent, but it shows the utter devastation of the people caught in the Cambodian war and it's aftermath. For older teens and adults.

Last Chance for Peace in Sierra Leone (2000) This compelling documentary shows the daring efforts of the Interreligious Council of Sierra Leone to press for peace and reconciliation in a country devastated by civil war. Ahmad Tejan Kabbah, president of Sierra Leone; William Schulz, executive director of Amnesty International, U.S.A.; Diana Eck, of Harvard Divinity School; and others offer their views on topics including atrocities committed against civilians, the questionable Lomé Peace Accord, and the power of religion to affect politics. Sierra Leonean history provides a larger context for the program, while news footage and interviews with those directly affected bring home the reality of the civil war and its turbulent aftermath. (53 minutes)

Lest Innocent Blood Be Shed tells the true story of the entire town of Le Chambon in France, which cooperated to hide Jews during WWII, led by their pastor, André Trocmé. This is a documentary, and also a book. 65

Learning Peace: A Big School with a Big Heart (2002) Annapolis East Elementary School, in Nova Scotia— the first school in the world to be recognized under the Peaceful Schools International banner—has been actively addressing bullying and intimidation, with outstanding results. Filmed at Annapolis East over the course of a year, this program explains how school administrators launched a peace initiative designed to increase students’ understanding of and sensitivity toward cultural, religious, and physical differences while implementing a zero- tolerance policy for physical, verbal, and emotional violence. In addition, young students talk about how they have learned to identify and defuse belligerent behavior coming from others and within themselves. (58 minutes)

Little Big Man (1970) A movie about the American Indians, with Dustin Hoffman. Custer never looked so bad...and much of the movie is historically accurate.

Making Peace is a 7-part series showcasing inspiring stories of average people and their efforts to heal the causes of societal violence. While many people arm themselves against potential violence, or demand increased police protection, some people face it head-on, as teachers, mediators, or simply as concerned citizens.

MASH (1972 and following, film 1970) reruns are a helpful and fun way to watch something short that present (in a humorous manner) many of the problems with war.

The Milagro Beanfield War (1988) is about how one man resists corporate takeover, and his neighbors come to support him.

Paths of Glory (1957) stars Kirk Douglas, where he is a French general during WW I who realizes how stupid a war can be. This film attempts to show war as it really is: decisions that affect thousands of people's lives taken inside generals' offices, who don't really care about finding the best solutions or solving differences as much as they care about keeping the lives of those under them.

Red Badge of Courage (1951) is a classic (black & white) and possibly too old, but still good.

The Russians Are Coming, The Russians Are Coming (1966) is a very funny, older movie about the furor in an island off New England when a Russian sub accidentally goes aground there. An absolutely fabulous finale that brings everybody together in a creative way. Makes the cold war look utterly ridiculous.

Sergeant York (1941) deals with the reactions of a pacifist drafted into WWI. He doesn't consistently stick to his pacifism, but shows how he deals with it when he doesn't.

To Kill A Mockingbird (1962) tells the story of the young daughter of attorney Gregory Peck, who diffuses the aggressiveness of a lynch mob at the steps of a jail in the rural South.

The War Prayer (2006) is TV short movie made from Mark Twain's story.

The War (1994) is about a man (Kevin Costner) from the southern US who was horribly damaged psychologically by the Vietnam War and is trying to teach his children the way of peace. There are some interesting contradictions in this film which make it good fuel for discussion. On a different level, parts of it are really a lot of fun. Overall, it is a sad but hopeful movie.

Weapons of the Spirit (1989) tells the true story of the entire town of Le Chambon in France, which cooperated to hide Jews during WWII, led by their pastor, André Trocmé. This is a documentary, and there is also a book called Lest Innocent Blood be Shed.

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17 th Century Quakers

A note about these links: These are here to help give you a brief overview of the lives of these individuals in case you want to teach or preach about them during Peace Month. We do not necessarily approve of the work of all the websites on which this information is found, but hope the biographical information will be helpful for you. These links are also available online at www.nwfriends.org/peacemonth , where you can click on them to go directly to the sites.

Robert Barclay http://www.qhpress.org/texts/barclay/apology/index.html http://en.wikipedia.org/wiki/Robert_Barclay

Margaret Fell http://www2.gol.com/users/quakers/margaret_fell.htm http://en.wikipedia.org/wiki/Margaret_Fell http://www.qhpress.org/texts/fell.html http://www.gwyneddfriends.org/margaret_fell.html

George Fox http://www.hallvworthington.com/wjournal/gfjournal1.html http://thorn.pair.com/earlyq.htm

The Valiant Sixty http://www.westhillsfriends.org/QVWv60.html http://www.jesus.org.uk/ja/mag_revivalfires_fox2.shtml http://www.users.globalnet.co.uk/~helfrich/17th%20century%20pages/ValiantSixty.html http://esr.earlham.edu/dqc/

William Penn http://www.quaker.org/wmpenn.html http://www.constitution.org/bcp/frampenn.htm http://www.hallvworthington.com/wjournal/journalintro.html http://www.strecorsoc.org/gfox/wmpenn.html http://www.strecorsoc.org/penn/title.html http://www.hallvworthington.com/Penn/Chap1-4.html http://www.hallvworthington.com/Penn/Maxims.html

See also Wikipedia's page listing all the entries about American Quakers: http://en.wikipedia.org/wiki/Category:American_Quakers

And a large collection of links to information on Quakers, past and present at: 67 http://quaker.org/ 68

18 th Century Quakers

Anthony Benezet http://en.wikipedia.org/wiki/Anthony_Benezet http://www.brycchancarey.com/abolition/benezet.htm http://www.pbs.org/wgbh/aia/part3/3p248.html http://benezet.org/

John Woolman http://www.strecorsoc.org/jwoolman/title.html http://www.quakerinfo.com/woolman.shtml http://www.tear.org.au/target/articles/john-woolman/ http://www.woolmancentral.com/

See also Wikipedia's page listing all the entries about American Quakers: http://en.wikipedia.org/wiki/Category:American_Quakers

And a large collection of links to information on Quakers, past and present at: http://quaker.org/ 69

19 th Century Quakers

Susan B. Anthony http://en.wikipedia.org/wiki/Susan_B._Anthony http://www.gale.cengage.com/free_resources/whm/bio/anthony_s.htm http://www.winningthevote.org/sbanthony.html

Levi Coffin http://afgen.com/coffin1.html

Peter Cooper http://www.cooper.edu/administration/about/history.html http://www.petercooperstory.com/

Elizabeth Fry http://dqc.esr.earlham.edu:8080/xmlmm/docButton?XMLMMWhat=toc&XMLMMWhere=187&XML MMBeanName=toc1&XMLMMNextPage=/tocBuiltPageFromAuthorBrowse.jsp http://www.quakerinfo.com/fry.shtml http://www2.gol.com/users/quakers/fry.htm

Edward Hicks http://www.artcyclopedia.com/artists/hicks_edward.html

Lucretia Mott http://en.wikipedia.org/wiki/Lucretia_Mott http://www.mott.pomona.edu/index.htm http://www.gwyneddfriends.org/mott.html http://www.greatwomen.org/women.php?action=viewone&id=112

John Greenleaf Whittier http://www.johngreenleafwhittier.com/ http://www.kimopress.com/whittier.htm

Other 19 th Century Quakers heavily involved in abolition and/or women's suffrage: George Benson Prudence Crandall Sarah & Angelina Grimké Benjamin Lundy Laura Smith Haviland Elizabeth Cady Stanton Martha Coffin Wright

See also Wikipedia's page listing all the entries about American Quakers: http://en.wikipedia.org/wiki/Category:American_Quakers

And a large collection of links to information on Quakers, past and present at: http://quaker.org/ 70

20 th Century Quakers

Elise Boulding http://en.wikipedia.org/wiki/Elise_Boulding http://www.brad.ac.uk/acad/confres/dislearn/eboulding.html http://www.oneworldmanypeaces.com/one_world_many_peaces/2010/07/remembering-elise-boulding- peace-research-pioneer.html

Richard Foster http://en.wikipedia.org/wiki/Richard_Foster_%28religion%29 http://www.quakerinfo.com/foster.shtml http://www.renovare.us/

Thomas R. Kelly http://en.wikipedia.org/wiki/Thomas_Raymond_Kelly_(Quaker_mystic ) http://www.quaker.org/pamphlets/wpl1939a.html

James Otsuka http://en.wikipedia.org/wiki/James_Otsuka http://www.warresisters.org/node/328

Bayard Rustin http://en.wikipedia.org/wiki/Bayard_Rustin http://www.quakerinfo.com/quak_br.shtml http://www.fgcquaker.org/fit-for-freedom/bayard-rustin

D. Elton Trueblood http://en.wikipedia.org/wiki/D._Elton_Trueblood http://www.waynet.org/people/biography/trueblood.htm

Jack L. Willcuts http://www.goodreads.com/book/show/434480.Why_Friends_Are_Friends_Some_Quaker_Core_Conv ictions http://www.goodreads.com/book/show/4795450-a-family-of-friends http://www.goodreads.com/book/show/4795449-sense-of-the-meeting

George & Lillian Willoughby http://en.wikipedia.org/wiki/George_Willoughby http://www.mellenpress.com/mellenpress.cfm?bookid=7094&pc=9 http://www.quakerranter.org/remembering_george_willoughby.php

See also Wikipedia's page listing all the entries about American Quakers: http://en.wikipedia.org/wiki/Category:American_Quakers

And a large collection of links to information on Quakers, past and present at: http://quaker.org/