Ohio Valley Yearly Meeting

"Dearly beloved Friends, these things we do not lay upon you as a rule or form to walk by, but that all, with the measure of light which is pure and holy, may be guided: and so in the light walking and abiding, these may be fulfilled in the Spirit, not in the letter, for the letter killeth, but the Spirit giveth life."
(Postscript to the Letter from the Meeting of Elders at Balby, near Doncaster, 1656, the earliest advice on Christian practice issued by any general body of Friends.)

INTRODUCTORY STATEMENT

The Religious Society of Friends holds as the basis of its faith the belief that the Seed of God is in every human being. God leaves no one without witness, but gives the light of Divine truth and presence to people of all classes and races.

This manifestation of God in humanity was most fully exemplified in Jesus of Nazareth. The Divine Spirit became so wholly Jesus' own that his teaching, example, and sacrificial life are inspiring revelations in humanity of the will of God.

As within ourselves we become conscious of the same Spirit (the "Inner Light" or the "Christ within"), and as we submit ourselves to its leadings, we also are enabled to live in conformity to the will of our Heavenly Creator. Love, the outworking of the Divine Spirit, is the most potent influence that can be applied in the affairs of life, and this application of love to the whole of life the Society of Friends conceives to be the core of the Christian gospel.

The immanence of God implies the equal worth of all members of the human family, and the capacity in all to discern spiritual truth and to hold direct communion with its Source. No mediator, rite or sacrament is a necessary condition of worship. All that is necessary is a seeking spirit on the part of the worshiper. Inspiration and guidance may be enhanced by meeting with others in worship where the vision is made clearer by the common experience of those present.

Because the Society of Friends feels that which is Divine lies deeper than words, it has no formal creed. Friends have used various expressions--the Light Within, the Light or Spirit of Christ, the Word, that of God, Heavenly Father, Truth, Power, Seed and many more--in trying to describe their experience of the Divine Life.

All people must prayerfully seek individual guidance and must follow their own conceptions of God's leading. They will be helped by studying the developing interpretation of God in the Bible and by pondering the life and teachings of Jesus, interpreting them in the Spirit that inspired them and which continues to reveal Truth. All those who sincerely try to follow the Inward Christ, Friends welcome to their fellowship.

HISTORICAL STATEMENT

Beginning of Quakerism

The Society of Friends originated in England at the time of the Puritan Revolution (about 1628-1660). The overthrow of the monarchy was the result of a growing sense of personal independence among the people, which politically established Oliver Cromwell as protector and religiously produced many revolts against the established church. The latter tendency resulted in many quick-growing but often short-lived sects and in a large number of restless, searching spirits.

George Fox, the founder of Quakerism, was of this seeking type of mind. Born in 1624, he began when nineteen years old a solitary, spiritual quest of truth. He records in his Journal that at last in 1646, "when all my hopes in . . . all men were gone, so that I had nothing outwardly to help me, nor could tell what to do, then, O 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."1

In 1647 Fox began to preach, convincing many persons, and in 1648 a whole community in Nottinghamshire accepted his message and, associating together, called themselves Children of the Light, the earliest name by which Friends were known. From this time on the number of his followers grew rapidly.

Puritan ministers were then teaching that God's revelation to humanity lay in the Bible and in the work of the historic Christ and that, until the judgment at the Second Advent, God would not speak again. Fox proclaimed that God speaks directly to each human soul through a present, living experience of Christ. The heart of his great message was the gospel of this revelation, the Inner Light, requiring no human mediator to translate its meaning to the individual.

George Fox was a powerful personality. In him was "combined in a singular degree the burning zeal of the enthusiast with the magnetic force of a born leader of men."2He was his own best illustration of the truth he preached, "that a single man or woman living in the spirit of the apostles and prophets would shake all the country . . . for ten miles around."3

He soon attracted around him a group of young men and women who became inspired preachers of this new religious force and were called Publishers of Truth. These were later joined by other earnest men and women. They engaged in the heroic work of spreading the movement, traveling in twos and threes through the length and breadth of England, extending their labors also into Wales, Scotland and Ireland, although often hindered by imprisonment and persecution. Undismayed by every sort of difficulty, they fed the inward spiritual flame of widely separated groups, stimulating their zeal, holding them in the bond of group-consciousness, and providing for them a channel of communication.

Margaret Fell, often called the Mother of Quakerism, was an early convert and a powerful personality. Swarthmore Hall, her home, became a center of activity, a stable focal point giving the movement a sense of community and strength. She set up a central fund to which Friends could contribute to help those on long preaching trips or in prison. She herself suffered imprisonment and traveled to visit Friends in prison, in isolated meetings and to promote the setting up of women's meetings. Eleven years after the death of her husband, Judge Fell, she and George Fox were married.

The powerful preaching of these leaders was supported by the daily life of the first Friends. Along with an intense religious fervor there ran a life of practical righteousness. Justice, temperance, commercial honesty, and the complete observance of all civil laws that did not violate their conscience were vitally important matters. "None could dispute the validity of a Christianity which resulted in consistent and Christ-touched lives. In such lives, amid all their imperfections, the Inward Light was justified of its children."4

A deep realization of the equality of all persons before God led to the early recognition of the spiritual gifts of women as well as men and to the acceptance of their public preaching. It brought about the use of the "plain" language and the refusal to remove the hat to superiors, customs which caused frequent persecution; and still greater suffering resulted from the refusal to take oaths or later to pay tithes for the upkeep of the state church.

With the restoration of the monarchy, the Anglican church was re-established and no other worship was permitted. An era of persistent persecution was inaugurated for all non-conformists, during which Friends endured long imprisonments, disastrous fines and cruel treatment. Their meetings were often broken up and the meeting-houses destroyed. But because their consciences assured them that resistance to the law was no sin, they continued their way of worship openly and bravely in spite of every effort to stop them. In some places when all of the adult Friends were in jail, the children held the meetings alone.

This faithfulness in persisting according to their religious conviction, with no evasion of the penalties of the law, was a factor of importance in finally winning for England liberty of conscience and religious toleration. But for the Society of Friends itself, the persecution had some unfortunate results: it paralyzed the itinerant services of the Publishers of Truth, isolated the meetings and hastened the necessity for organizing into a sect what had been a glorious creative movement.

From 1667 on George Fox was active in helping to organize the system of monthly, quarterly and yearly meetings and in arranging methods of procedure therein. Women's business meetings were set up in addition to men's. A Meeting of Ministers and a Meeting for Sufferings were established.

The earliest concerns of these business meetings were for the poor and for prisoners, checking the vagaries of individual judgment, admonishing delinquents, and also providing for carrying on work at home and for expenses of ministers traveling beyond the seas, and for the keeping of records. While the discipline thus set up was no equivalent for the compelling power of widespread evangelism, it did foster well-ordered and noble lives.

Efforts at formulation of doctrine soon followed, and in this, Robert Barclay (1648-1690) was the foremost figure. His most complete exposition was his Apology. His Quakerism was affected by current Puritan theology. The influence of his writings was so great as to be felt as late as the nineteenth century when the various separations occurred within the Society of Friends.

A period of development into a sect was underway. Along with the formulation of doctrine there were growing experiments toward improving the social order. These included refusal of election bribes and justice toward workmen and employees. Efforts were made to reestablish the poor in business, along with plans for giving work to those in prison, the establishment of workhouses, and active concern for the treatment of the insane. Temperance and the question of Negro slavery claimed attention of Friends. In Pennsylvania and Rhode Island bold attempts were made to establish truly Christian commonwealths.

Friends in the American Colonies

As early as 1655 the New World had attracted Friends, and efforts were made during the following years to plant the seeds of Quakerism in Massachusetts, New York and Virginia. In the last two colonies there was some persecution, but the martyrs of Quakerism in America met their test in Massachusetts. Everything that the authorities could devise was tried to stop the publishing of the Quaker truth in this colony. Harrowing tortures were endured, many underwent punishment again and again, and four suffered death. After ten years of persecution, they succeeded in breaking down the intolerant laws.

During this period a haven was found in Rhode Island, where the first meeting in the New World had been established. This colony became the center of New England Quakerism. Its long line of Quaker Governors and men in public places did eminent service in the political life of the colony until the time of the Revolutionary War.

A period of expansion followed George Fox's visit to America in 1671-1673. Meetings were established in New York, Maryland, Virginia and the Carolinas, and in greater numbers in New Jersey and Pennsylvania.

These last two colonies had been opened for settlement rather later than the others, but conditions were especially favorable. West Jersey was bought by a group of Friends in 1674 and in 1681 Pennsylvania was granted to William Penn, so that here the Quakers had freedom and peace and unparalleled opportunity to try out their ability to conduct a Christian government. William Penn was a statesman of high order and he stands to this day an outstanding advocate of justice for native Americans and a champion of liberty of conscience. He designed a government based on his advanced ideas of civil and religious liberty and equality which was a forerunner of the Constitution of the United States. Friends maintained an almost absolute control of Pennsylvania until 1740 and were a power for fifteen years longer, when war-like measures forced them to resign from the Assembly.

The successful policy of Friends toward the Indians was the outcome of their sense of justice and of their conviction that before God all persons are equal, irrespective of their color, and these principles slowly formed their attitude on another great question--that of Negro slavery. George Fox had advised in 1671 giving slaves their freedom after a period of years. Philadelphia Yearly Meeting advised against the slave trade in 1696, and sentiment grew slowly until 1758 when John Woolman made a moving plea for the liberty of the slaves and began the great work of his life for this race. He aroused Friends in both America and England, many of whom became influential factors and tireless workers until slavery was finally abolished.

Friends' opposition to war largely took them out of public life during the French and Indian wars prior to the Revolution, and this fact together with an increasing quietism caused a profound transformation in the Society. More and more Friends of the latter half of the 18th century withdrew from the outside world and centered upon perfecting their own spiritual lives, hedging their Society about with rules and customs of a peculiar people. This preserved some valuable features, but it also brought a narrowing introspection that was fertile ground for controversy.

The Second Period of Quakerism

Early in the 19th century two very divergent tendencies could be seen within Quakerism. One was toward a zealous evangelism which was fostered by a number of prominent ministers, some of whom came over from England, and which was accelerated by the popular rise of the Methodist movement. The other was toward a reaffirmation of the Inward Light as a sufficient basis for faith. Job Scott, a saintly man and true mystic, and Elias Hicks, a prophetic minister of liberal Quakerism, were the chief spokesmen for the latter.

The chasm grew steadily wider until 1827 when a separation occurred in Philadelphia Yearly Meeting. This tragedy, due to lack of historical knowledge, lack of spiritual understanding and lack of love for one another, was followed by withdrawals by one side or the other in many other Meetings, forming so-called "Hicksite" and so called "Orthodox" branches. Further separations occurred within the Orthodox body.

Yet the 19th century did contain some advances in Quaker development. A great migration of Friends to the new territory of the northwest took place, and new Yearly Meetings in Ohio, Indiana and Illinois were established.

The retirement of Friends from public affairs helped to stimulate their zeal for purely moral causes, such as the abolition of slavery, the welfare of the Negroes and the Indians, the work for social morality, the suppression of liquor traffic, and prison reform.

The women's rights movement grew out of the involvement of Quaker women in the anti-slavery movement. Several women, by lecturing extensively against slavery, did much to break down the barrier against women speaking in public. Lucretia Mott, Quaker minister and abolitionist, along with Elizabeth Cady Stanton, called the Seneca Falls Convention in 1848 which marked the formal beginning of the organized crusade for the rights of women.

Education has been a deep concern of Friends from their earliest history, and Monthly Meeting schools, boarding schools and colleges have been established.

Some Some Twentieth Century Developments

The testimony for peace has been a cardinal principle ever since George Fox said in 1651 that he "lived in the virtue of that life and power that took away the occasion for all wars."5 In all the years of their existence Friends have maintained with a large degree of consistency and often with much suffering the belief that the power of love and the spirit of justice are the only solution for international disputes. The conflict of 1914-18 questioned with startling sharpness the validity of such a testimony. Friends now found themselves faced with the necessity for profound reasoning and active work in the pressing of this great principle, and their most cogent argument was the fearless and impartial service to the victims of war. During the course of the struggle the vision and leadership of Rufus Jones brought together all branches and all types of Friends in the effort to convey help and a message of love to the people of Europe. This resulted in the founding of the American Friends Service Committee on April 30, 1917, by Friends representing several areas of Quakerism. They were deeply concerned for the spiritual values endangered by America's entrance into the war, and they also wanted to provide constructive, non-military service for young men who were conscientious objectors.

When the peace treaty was signed in the summer of 1919 and it was possible to enter Germany, the AFSC, at Herbert Hoover's request, instituted a large child-feeding program. Relief was carried on in Austria and Poland, and a famine relief program in Russia was undertaken.

The work of the AFSC today is organized into programs that reflect concerns and testimonies shared widely among Friends in the United States. The executive secretary and associates coordinate the work of the Committee, but it is the Corporation, comprising more than 200 Friends from 20 yearly meetings, that constitutes the legal entity of the AFSC. It is the Board of Directors--all of them Friends selected by the Corporation from its own membership--that determines AFSC policy.

Friends World Committee for Consultation was established by a Minute of a World Conference of the Religious Society of Friends held at Swarthmore, Pennsylvania, in 1937. Among its purposes are the encouragement and strengthening of the spiritual life within the Society and the promotion of understanding and consultation among Friends of all cultures, countries and languages.

All Yearly Meetings and similar organized groups of Friends throughout the world who wish to become affiliated with the Committee send representatives to its Triennial Meetings. A representative Interim Committee is appointed at each Triennial Meeting to assist staff and officers of the organization's world headquarters, located in London. In addition, Friends World Committee for Consultation has formed the following geographic sections, which have their own officers and staff to carry on regional concerns: African Section; European and Near East Section; and Section of the Americas (with the main office in Philadelphia, a mid-west office in Plainfield, Indiana, and a recently established office in Mexico City serving Latin America). Friends World Committee for Consultation publishes material of interest to all Quakers, encourages intervisitation, holds conferences and promotes concerns such as Right Sharing of World Resources.

The Friends World Committee for Consultation sponsored the Quaker United Nations Program in 1947 when FWCC acquired the non-governmental consultative status necessary for its operation. During the years since then the AFSC has administered the New York Quaker U.N. Office. A unique role is played both at New York and at Geneva by the Quaker House close to the offices of the United Nations, where delegates from opposing factions can meet informally and search for ways to reconcile their differences. The Q.U.N.O. staff also provides information to Friends about the U.N. and arranges for Friends and others to attend seminars and U.N. sessions so that they may better understand the work of this world organization.

Founded in 1943 by a group of Friends gathered at Quaker Hill in Richmond, Indiana, the Friends Committee on National Legislation is the oldest religious lobby in Washington, D.C. The first executive secretary was E. Raymond Wilson, who spearheaded the work for two decades. While it has been recognized from the beginning that the FCNL does not speak for all Friends in the United States, it is equally clear that a majority of American Quakers believe in and support the ideas advanced by the Committee and its staff. Its policy-making body consists of appointees from worshipping bodies of Friends throughout the United States. It has long been and continues to be effective in presenting the viewpoints of Friends to members of Congress and to the executive branch of government.

Pendle Hill was founded in 1930 by members of the Society of Friends as a study center, incorporating study, work and recreation, in a unique community. It is concerned with the ongoing search for integrity and joy in being human--a search both individual and corporate, drawing upon the roots and raw materials of religious experience.

In 1977 there were 29 Yearly Meetings in the U.S. and Canada. These Yearly Meetings of Friends in North America are classified in five groups: Friends General Conference, Friends United Meeting, Evangelical Friends Alliance, Conservative, and independent Yearly Meetings not related to the four associations. There is a small but significant category of Meetings which have no formal yearly meeting association.

Friends General Conference

Friends General Conference was organized in 1900 as a way of bringing Friends in the United States and Canada together across Yearly Meeting lines to share their experiences, exchange ideas and develop programs which nurture and stimulate the religious life of the Society of Friends in individual Monthly Meetings as well as the larger community of Friends.

The Hicksite branches of seven Yearly Meetings involved both in antecedent groups and in the formation of Friends General Conference were: Indiana, now known as Ohio Valley; Baltimore; Genesee; Illinois; New York; Ohio; and Philadelphia. All of these Yearly Meetings had "Orthodox" counterparts and some had, in addition, "Conservative" counterparts.

The character and thrust of Friends General Conference has been largely determined by the conviction that the same Spirit that was revealed in the Scriptures can lead men and women today, that Quaker worship should be based on expectant waiting for Divine guidance, and that there is an enriching potential in theological diversity.

Being an association of Meetings, the Friends General Conference has no authority over its constituent Meetings, which fully retain their autonomy. Policy and the program planning of the Conference are determined by a Central Committee of 165 members appointed by the member Yearly Meetings. This Committee meets annually and each of its members serves on one of the five standing program committees which meet more frequently and carry the responsibility for the ongoing activities of the Conference. The Central Committee's Executive Committee, also composed of Friends from all of the constituent Yearly Meetings, meets two or three times a year and is the key committee in Conference operation. The Executive Committee keeps in close touch with the work of the program committees, reviews financial reports submitted by the treasurer, sets the budget for the Conference, and determines policies within the general mandate of program set by the Central Committee. Its once biennial, and now annual, general conferences are not business meetings. They are conferences to which all Friends, from General Conference meetings and other meetings, are invited.

Other activities include: publishing First-day School materials for all ages; publishing the FGC Quarterly and leaflets interpreting the Society of Friends to newcomers; sponsoring the annual 'Rufus Jones Lecture"; and organizing weekend seminars and other programs to strengthen local Meetings. In addition, the Christian and Interfaith Relations Committee is concerned with ecumenical relationships of FGC with Christian and non-Christian groups.

Participation in FGC is open to all, although most of its membership comes from, and most of its activities are directed toward, the "unprogrammed" type of meeting. Affiliation with FGC has traditionally been through the Yearly Meeting but it is also possible for a newly established Meeting to become affiliated directly on an interim basis. FGC works in cooperation with Friends United Meeting and other branches of the Society of Friends.

In 1977 the Yearly Meetings which belonged to Friends General Conference (* indicates joint membership with Friends United Meeting) and dates of establishment were: New England* 1661; Baltimore* 1672; Philadelphia 1681; New York* 1695; Indiana FGC 1821 (now Ohio Valley); Illinois 1875; Canadian* 1955; South Central 1961; Southeastern* 1962; and Lake Erie 1963. The combined membership was about 33,000 (of which 14,000 were also members of Friends United Meeting) out of 120,000 North American Friends. FGC had an annual budget of approximately $140,000 and seven staff members in its Philadelphia offices.

History of Ohio Valley Yearly Meeting

During the 18th Century many Friends were attracted southward into Virginia and the Carolinas and became involved in the institution of slavery. Near the end of that century, as a result of the labor of John Woolman and others, Friends came to believe slavery a curse; and slowly the conscience of the Society of Friends there awakened to the evil. Seeing no other way out of their dilemma, most Friends decided to transfer title of their slaves to the Yearly Meeting (North Carolina), since it was illegal to free them; sell their property, which brought only one-half of its real worth; and migrate to the Northwest Territory to begin a new life there.

The migration to the Waynesville area began in 1799 when Abijah O'Neal and his family left Bush River, South Carolina, and settled on some 3,000 acres on the east bank of the Little Miami River north of Caesar's Creek. Within 15 years more than 18,000 followers of Fox and Penn left the land of slavery and made for the North to find a home in the Northwest Territory. Others came to the Miami country from Pennsylvania, New Jersey and other seaboard states.

In April, 1801, twelve families (81 individuals) in the Waynesville area began meeting for worship in a member's home. Near the end of that year they sent a request to Westland Meeting, Pennsylvania (Baltimore Yearly Meeting) for establishing a regular meeting for worship on First and Fifth Days. This request was granted in Ninth Month, 1802. The Meeting was called Miami. Early in 1803 Miami asked Westland Meeting for permission to establish a Monthly Meeting; and when the request was approved, the Monthly Meeting was opened, Tenth Month, 13, 1803. The eastern boundary was the Hocking River, the southern was the Ohio River, but there was no limit to the north or to the west. During this period of migration, hundreds of Friends from the Carolinas and Georgia brought their member ship to Miami Monthly Meeting, until such time as other meetings could be established in the Northwest Territory. By 1815 Miami Monthly Meeting was said to have the largest membership of any Friends Meeting in Quakerdom.

After its establishment in 1803, Miami Monthly Meeting set off many new Meetings. Among the earliest ones were Lees Creek, Hardin Creek, Caesar's Creek, West Branch, Elk, Center and Whitewater. In 1807 Miami, West Branch and Center Monthly Meetings requested that a new Quarterly Meeting be established to be known as Miami Quarterly Meeting, to be held at Waynesville, Ohio, on the second Seventh Day in the Second, Fifth, Eighth and Eleventh months. Baltimore Yearly Meeting having approved the request, Miami Quarterly Meeting was opened, Fifth month 1809. The building of the White Brick Meetinghouse at Waynesville was begun in 1811 to accommodate the Quarterly Meeting.

In 1812 Baltimore Yearly Meeting granted permission to the Quarterly Meetings west of the Alleghenies to form a yearly meeting which was called Ohio Yearly Meeting. The first session was held at Short Creek on the 14th of Eighth month, 1813. The Ohio Yearly Meeting included all meetings in Ohio, Indiana Territory and adjacent areas of Pennsylvania and Virginia.

In 1820 Miami Quarterly Meeting proposed that all Meetings in Illinois, Indiana and western Ohio be known as Indiana Yearly Meeting. The Quarterly Meetings making up the new proposed Yearly Meeting were Miami, West Branch, Fairfield, Whitewater and Blue River Quarterlies. Ohio Yearly Meeting approved the proposal, and the first session was held at Whitewater, Eighth month 10, 1821.

When the separation occurred in 1828 , the Yearly Meeting split into two bodies: Indiana Yearly Meeting Orthodox (later Friends United Meeting) and Indiana Yearly Meeting Hicksite (later Friends General Conference). At Waynesville the Hicksite body retained the Meetinghouse; however, in most other cases west of the Alleghenies, the Orthodox body retained it.

In 1975 there were two reasons why it seemed desirable for this Yearly Meeting (Indiana Yearly Meeting Friends General Conference) to change its name: one, the unavoidable confusion which resulted from identical names; and two, the need to better identify the area included in the membership. For these reasons representatives to the Yearly Meeting in 1975 approved changing the name of Indiana Yearly Meeting FGC: to Ohio Valley Yearly Meeting. The change became effective in 1976. At that time the Yearly Meeting was composed of two Quarters: Miami and Whitewater.

The Monthly Meetings in Whitewater Quarter were Clearcreek and Whitewater in Richmond, Indiana; Fall Creek in Pendleton, Indiana; Lafayette in West Lafayette, Indiana; Lanthorn in Plainfield, Indiana; Maple Grove in Fort Wayne, Indiana; and Marion Community in Marion, Indiana. Miami Quarter consisted of Campus Meeting in Wilmington, Ohio; Clifton Meeting and Community Meeting in Cincinnati, Ohio; Dayton Meeting in Dayton, Ohio; Green Plain Meeting in Selma, Ohio; Lexington Meeting in Lexington, Kentucky; Louisville Meeting in Louisville, Kentucky; Miami Meeting in Waynesville, Ohio; and Yellow Springs Meeting in Yellow Springs, Ohio.

RELIGIOUS EXPRESSION

The essential purpose of religious organization is to foster and encourage the spiritual life and to bring the human spirit into intimate relation with the Divine Spirit. Our spiritual life may and should be developed through works of righteousness and loving kindness. It is also necessary to provide definite organized opportunity for the development of our spiritual natures and for the constant renewal of our strength at the Divine Source.

Silent Worship

The Meeting for Worship is set apart for corporate aspiration. Its basis is silent and direct communion with God. It affords opportunity for a resolute fixing of the heart and mind upon that which is unchangeable and eternal, making it a time of expectant waiting for the leading of the Divine Spirit.

Gathering in an outward silence is not enough. Each individual must consciously and earnestly seek in humble reverence for a renewed sense of the inward power of the Spirit. From the depths of that stillness comes the consciousness of the presence of God. In this experience individuals will not only find direction for their lives and strength for their needs, but will also feel an urge to share with others the thoughts and aspirations that have come to them. As the worshipers seek to be led to larger visions and pray to become more obedient to the Christ within, their united effort will release to all in the Meeting the riches of the Spirit.

True worship, whether vocal or silent, is offering ourselves, body, mind, and soul, for the doing of God's will. During the silent waiting, the flow of the Divine Spirit from heart to heart is often felt. "One is your teacher, and all ye are brethren."6 Worshipers should gather in a spirit of silent prayer with a willingness to give, as well as receive, so that the full possibilities of the Meeting hour can be reached and its influence extended throughout the community from week to week.

Vocal Ministry

The Society of Friends believes that vocal ministry in the Meeting for Worship should arise out of a personal call to service. Such a call may be a divinely inspired revelation of truth, or the sense of a need in the Meeting which a member feels. Our conviction is that the Spirit of God is in all, and that vocal utterance comes when this Spirit works within us. As we listen for God's counsel we become willing messengers; as we receive the insurging power of Divine Love we are consecrated to the service of God. Therefore we do not set anyone apart whose special duty it is to supply the spoken word in our Meetings. The varying needs of a Meeting can best be supplied by different personalities, and a Meeting is enriched by the sharing of any living experience of God. The responsibility rests upon every member to be ready and willing to take part in the vocal service under a due sense of Divine prompting.

The call to speak is a normal experience. It will come at times to all earnest seekers for Divine help, and is recognized by a persistent inner urge to share religious experience or aspiration. Those who are timid or unaccustomed to speak should have faith that God will strengthen them to give their messages. Experienced speakers should be watchful not to speak at undue length. It is helpful to have a period of silence between vocal expressions.

Preparation for Worship and Ministry

Frequent periods of private retirement, meditation, enlightened study of the Bible, thoughtful general reading and prayer for insight into human need will be found the best preparation for the Meeting hour. To awaken and sustain the spirit of worship, a vocal ministry, both teaching and prophetic, is valuable. For this ministry spiritual sensitivity must always be the first requirement though the equipment of a well informed mind will make spoken messages more effective. Constant effort to be guided by Christ within and to lead an upright, useful life is in itself preparation for ministry, as is also thoughtful meditation on the importance of this opportunity and a sincere dedication of the individual's abilities to the purposes of God.

Members should feel that children are in reality a spiritual part of the Meeting and there should be no lack of communication suited to their understanding and needs.

Prayer

Prayer is the aspiration of the soul. It is our communion with God and is essential to religious life. The result of prayer becomes apparent in the nobler lives of those who are constant in its exercise. We should cultivate, individually, the habit of turning to God at all times, and of seeking Divine guidance in all things that we may, in truth, be led by the Light. Vocal prayer, when prompted by a deep concern and a sense of human need, is a vital part of worship and often helps those assembled to come into the consciousness of God's presence.

Scriptures and Other Spiritual Writings

God has spoken to all generations. Prophets and teachers to whom the message has come with more convincing power than to others have recorded these revelations of truth. The hopes and fears, the aspirations and trust of a devout people whose quest was to find God and obey God's teaching, are recorded in the Bible.

The progressive development which it records leads us from the primitive conceptions of an early religion to the culminating gospel of forgiveness, love and fellowship as taught and lived by Jesus.

Many of the various literary forms of the Bible are characterized by dignity, sublimity and beauty. Its spirit transcends the medium of expression. Through the ages people have turned to the Bible for consolation, for strength, and for hope. Our prayers are uttered in its speech and our ideals of social justice are found in its pages.

We earnestly recommend for the enrichment of the spiritual life the reverent, habitual and intelligent reading of the Bible as well as other spiritual writings. We would ground our children solidly in the Judeo-Christian faith while yet remembering the words of John Woolman: "There is a principle which is pure, placed in the human mind, which in different places and ages hath had different names. It is, however, pure and proceeds from God. It is deep and inward, confined to no forms of religion nor excluded from any, where the heart stands in perfect sincerity."7

PRINCIPLES AND APPLICATION

The fundamental faith of the Religious Society of Friends leads to a way of life. In the application of the principles of truth to daily life we acknowledge as supreme the authority of the Divine Spirit in the individual soul. No outward authority can replace it. We must be true to our own understanding of God's guidance.

Individuals ought, however, to test their conceptions of truth by comparison with the individual and collective religious experiences of others. Such experiences are found in rich abundance in the Bible and in the lives of spiritual men and women in all ages, the highest expression being in the life and teachings of Jesus.

Jesus lived a life of love. He taught that love is the motive power of life, and that its application is the solution of all the problems of life. To the challenge of this way of life the spirit within us responds. We accept and make the ideals of Jesus our own. We accept the application of the principle of love as the practical way of life and the perfect goal short of which we cannot be satisfied. The bond of our religious fellowship is an experience in the soul that God is love.

Truth is an ever-opening pathway which, if followed, will lead us to higher levels of life and conduct. Its applications vary according to the changing conditions of life. By the faith fullness of each individual in seeking for the truth and making it known to others when found, we are able to advance.

It has been our experience that the guidance of the Divine Spirit has in great measure led us as a group to similar standards of life and conduct. In trying to understand the will of God, a statement of these standards is made as a guide for all who wish to compare their individual revelations with those of others.

We believe that a vital faith must have its application in life. We would place the emphasis not on works alone, nor on faith alone, but upon the union of faith and works.

Personal Life

Divine Relationship

It is our common experience that communion with God is a fundamental need of the human soul. Constant listening for the promptings of the Divine Spirit and seeking to follow it in every relation of life will lead inevitably to spiritual growth.

If we are faithful followers of Jesus, we may expect at times to differ from the practice of others. Having in mind that truth in all ages has been advanced by the courageous example of spiritual leaders, Friends are earnestly advised to be faithful to those leadings of the Divine Spirit which they feel they have interpreted truly after mature meditation and consideration.

Observance of special days and times and use of special places for worship serve a helpful purpose in calling attention at regular intervals to our need for spiritual communion. They cannot, however, take the place of daily and hourly looking to God for guidance. Nor can any custom of fasting or abstaining from bodily comforts take the place of constantly refraining from everything which has a tendency to unfit mind and body for being the temple of the Divine Spirit. The foundation for all our personal life and social relations should be the sufficient and irreplaceable consciousness of God.

Sincerity

Integrity is one of the fundamental characteristics of right living. Friends believe that truth and sincerity are vital in all the dealings of life. Therefore we earnestly advise the observation of great care in speech and the use of only such statements as convey the exact truth without exaggeration or omission of essential facts.

We regard the custom of taking oaths as not only contrary to the teachings of Jesus, but as setting a double standard of truthfulness. It is recommended that Friends take the opportunity on all occasions where special statements are required, to advance the cause of truth by simple affirmation, thus emphasizing that their statement is only a part of their usual integrity of speech.

Friends are advised to avoid pretense in dress and deportment, as well as in speech, realizing that false impressions may be conveyed by actions and appearance, no less than by words.

Simplicity

It is urged that Friends be watchful to keep themselves free from self-indulgent habits, luxurious ways of living, and the bondage of fashion. This freedom is the first condition of vigor in all kinds of effort, whether spiritual, intellectual or physical.

Undue luxury often creates a false sense of superiority, causes unnecessary burdens upon both ourselves and others, and leads to the neglect of the spiritual life.

By observing and encouraging simple tastes in apparel, furniture, buildings and manner of living, we help to do away with unwholesome rivalry. True simplicity consists not in the use of particular forms, but in foregoing over-indulgence, in maintaining humility of spirit, and in keeping the material surroundings of our lives directly serviceable to necessary ends, even though these surroundings may properly be characterized by grace, symmetry and beauty.

Moderation

Things lawful in themselves may become harmful when used to excess. Friends are advised to observe moderation in everything and to abstain entirely from that which may be the occasion of stumbling to others.

In particular, Friends are urged to observe simplicity and moderation in the conduct of social gatherings, marriages, funerals and public occasions.

Alcohol, Drugs, Tobacco

Our bodies are closely responsive to the treatment they receive. They serve us best when they have proper nutrition and healthful living conditions. Friends have traditionally opposed the use of alcohol, tobacco, narcotics and other addictive drugs for reasons of health and because of the tragedies often resulting from their use. Total abstinence is the clearest witness against the use of harmful substances.

Friends are reminded that their attitudes and example where the use of alcohol, drugs and tobacco are concerned may be of positive educational force in the lives of others. Let us try by persistent efforts to combat the overwhelming influences of advertising and public license.

Criticism of varying standards should be tempered by loving appreciation of individual judgment.

Use of Time

Time is one of God's gifts which we easily take for granted, and in the use of which we are commonly prodigal. It is rich in opportunities, yet it is relentless in its record of our selection. According to the way we spend the minutes and hours, we will find the Divine Spirit within us either coming into possession or being crowded out of our lives. So Friends wish to lay special emphasis on cheerful and loving persistence in those patterns of living which will allow a larger and fuller experience of God each day.

Recreation

Proper recreation is desirable for the refreshment of body and mind. Friends are encouraged to participate in forms of recreation that are beneficial and that most fully involve them in the wholeness of life.

Those engaging in athletic sports in schools, colleges or elsewhere should enter them in a spirit of friendly competition, and in either defeat or success give generous recognition to the opposing side.

Amusements or diversions that cause needless suffering to any of God's creatures should not be considered harmless; neither should those that cannot be remembered without regret or remorse.

Television has come to be a part of most households, and its effect can be an educational and recreational force of positive value. Friends need to be aware of the harmful barrage of false values such as violence and the affluent consumption of material goods which form much of the content of television, both programs and advertising. Special care needs to be taken so that neither children nor adults will substitute harmful sedentary absorption for wholesome activity.

Our Society bears a testimony against betting, gambling and lotteries or any other endeavors to receive value without exchanging an equivalent. We hold a firm belief that these practices are wrong in principle: we owe an honest return for that which we receive. Indulgence in games of chance for the purpose of winning prizes also blunts this proper sense of obligation.

Although the first day of the week affords for many people valued opportunities for rest and recreation, these should be arranged at a time that does not conflict with the First-day School and the Meeting for Worship.

Stewardship

We are called upon to be stewards not only of the Divine Spirit which God has implanted within us, but also of the rich provision which the Creator has made for the sustenance of all life on earth. If we are true followers of Jesus, we must ever be seeking to bring conditions of life in this world into conformity with the purposes of God. It cannot be God's will that vast numbers of our brothers and sisters should pass their lives in surroundings that render difficult the quickening of the Divine Spirit within them. Nor is it sufficient that we should be merely kind and liberal to the poor, for the poverty we seek to relieve may be due in part to unjust conditions, intensified perhaps by our own thoughtless conduct.

Friends should consider how our ways of spending money affect others. We should endeavor to share our advantages and should guard against pursuing modes of life that minister only to our comforts. When we live in the Life which is attuned to nature and which finds joy and satisfaction in human relation ships and personal growth, we will be less dependent on material possessions and more protective of our environment.

Purchasers who buy articles that are useful, well made and produced under right conditions help to direct industry into channels beneficial to society.

Owners of property, whether in the form of land, stocks or securities, are counseled to be mindful of the responsibility which their ownership imposes for the management and uses of their property. Investors of money should keep in mind not only the security and rate of interest, but the conditions under which the income is produced.

Sexuality

Sexuality is a natural part of every human being. Basic demands and needs are felt by each individual and it is important to be aware that many aspects are involved in sexual relationships.

Deep respect for that of God in each person means that our relationships should be free of exploitation. Respect for each other calls for understanding of needs not our own without making judgmental assessments.

In personal relationships we are asked to consider honestly our motives, to equate unselfishly our desires with what could become another's despair, and to remember that mutual love, caring, and commitment are necessary ingredients of fully satisfying relationships.

Family Relations

Family Life

As the family is the foundation of human society, every home needs for its cornerstone the highest ideals of love. We look to the home for that serenity of mind in which the fruits of the spirit may develop. When husband and wife share each other's aims, help each other in achieving them, and work together in sympathy and mutual confidence, their influence is felt by all who come in contact with them. In such a home both parents share with joy the responsibility for the care of the family, while the children grow naturally to be helpers and companions in the family circle.

Parents and Children

Parents are admonished to consider with reverence the marvel and mystery of God's creative work, and to realize that parenthood is a grave responsibility as well as a high privilege. All parents should constantly seek Divine help in the guidance of the young lives entrusted to their care.

Children are especially susceptible to the influence of their surroundings, and early impressions are most lasting; therefore love and harmony in the home during their formative years are especially necessary. As children acquire much by limitation and absorption, parents should carefully watch their actions and words, curb their indulgences, practice forbearance, choose worthy companions and permit only worthwhile books and publications in their home.

Child Training

The method used by Jesus with his disciples is a worthy guide for parents in training their children. Precept, reinforced by example, is the keynote of this method. On the other hand, parents should not impose on the children their own expectations, but rather should encourage each child's unique gifts with faith that the child will recognize his or her full potential.

Discipline and understanding are the foundations on which character is built. At first obedience must be to the parents will, but as intelligence develops, the rights of others and the laws of God should become the motive force compelling right actions Loving counsel and direction, rather than compulsion, should be the basis of development. Sacrifice of the family life to an uncontrolled child is harmful to both the child and the family. Control should be founded on love, consideration and service.

Parents should foster a confidence between themselves and their children in which there should be absolute candor on every subject. This will create an enduring companionship between parents and children and will result in a growth of ideals for the homes of the succeeding generation.

Feeling deeply the beauty, purity and holiness of life, parents will desire that their children's earliest impressions should be true and ennobling. They will help them to understand that the formation and functions of their bodies and the manner of their coming into the world are all parts of the marvel of God's creation. It is our earnest conviction that both parents should share in the duty and privilege of this teaching, which can be gradually given in a simple and natural way, according to the growing intelligence of the child.

Family Religious Training

Parents and guardians should be watchful that their children may early have a sense of the presence and loving guidance of God. As they are ready, they should be acquainted with the wealth of heroic story, poetry and high aspiration in the Bible. Selected passages may well be learned. It is desirable that passages be carefully explained that they may have meaning and reality. Regular devotional readings and short opportunities for religious quiet before meals and at other times are recommended for observance in every home.

Parents should carefully instruct their children concerning the principles held by our Society. Their regular attendance at our First-day Schools and Meetings for Worship is an important factor in their religious education. The habit of quiet waiting upon God tends to strengthen and develop their religious character.

Marriage

Meetings should be responsible for the continued education of young people and adults on the importance of love and the growth and development of each partner in the marriage relationship.

Friends believe that the family is the foundation of society and a center of close and precious human relationships. It is an important factor in the molding of lives and the development of character. Therefore marriage should be entered into only after careful forethought, planning and prayer.

Unity of faith and practice can be a cementing influence in the relations of those who are married, as well as a guiding and uniting influence in the relations of parents and children.

Marriage is solemnized in a Meeting for Worship, the partners promising with Divine assistance to be faithful to each other. We feel that God alone can rightly join man and woman in marriage, and no priest or church official is essential for its accomplishment. Implicit in the marriage promise is the realization that problems and disagreements may arise, but that the couple will make an effort with Divine guidance to solve them. (See recommendations for marriage procedure)

A major goal of marriage is a spiritual bond which will make itself felt not only in the home but also in the Meeting and in the world. As the relationship develops, the partners ideally find richness in sharing, not on one level alone, but throughout all dimensions of being: physical, emotional, intellectual and spiritual.

Even when the marriage relationship falls short of the highest potential and a harmonious and happy relationship fails to develop, obstacles may be overcome by prayerful endeavor and by counseling. It is the conviction of Friends that marriage is a covenant for life, made in the presence of God. It is with a sense of sorrow for our shortcomings that we note the increase in recent years of divorce among our members. Only by mutual love and unselfishness can a true marriage be maintained. This is not an easy task, but it is a high calling.

Divorce

Marriage is a covenant for life. The fulfillment of its obligations is essential to the welfare of the family and to the maintenance of society. Therefore Friends are cautioned against divorce or separation except under extreme circumstances. Escape from domestic unhappiness through the all too common practice of divorce repudiates an agreement entered into for life, and gives countenance and support to a usage demoralizing to home life. Friends should rather strive, through frequent communication on a deep and honest level, to reconcile differences when they arise. We need to realize that anger and resentment are normal, as is love, and that these feelings can be dealt with in constructive ways which contribute to self knowledge and improved interpersonal relationships.

Meetings should have a deep concern for giving sympathetic assistance and be prepared to give advice and help when difficulties arise. Patient searching and mutual effort may prevent tragic consequences which warp the lives of both parents and children. Children from a broken home, with or without divorce, are subject to great strain. Meetings cannot take the place of loving and united parents, but a sense of support and concern from the Meeting is valuable to children who feel bereft and disturbed.

While Friends uphold the permanence of marriage vows they realize that with some couples increasing incompatibility or other reasons may make divorce seem unavoidable. In such cases members are asked to extend sympathy and understanding to those involved.

Death

Meetings are encouraged to provide education regarding death based upon recognition of its reality. This education begins with children and continues throughout life. It may help us to find life richer in the present, to cope better with the deaths of those we love, and to accept death with dignity for ourselves.

In all memorial services pertaining to deaths, Friends should keep to true moderation and avoid ostentatious display or extravagant expenditure. In the conduct of memorial services or funerals we commend the dignity and simplicity of our usual form of worship.

Each adult Friend is encouraged to make a will and to suggest plans for any memorial service and disposal of the body at death. Serious consideration should be given to the donation of one's body or parts of one's body for the use of others, or for medical purposes. Friends are encouraged to foster the growth of memorial societies for simple burial or cremation.

Religious Fellowship

Responsibility of Membership

Fuller spiritual life can be fostered by membership in a religious organization. Liberty to choose a religious affiliation exists for every individual. When the choice has been made, responsibility for service follows.

Attendance at Meetings

Regular attendance at meetings for the promotion of religious interests, such as meetings for worship, First-day schools and meetings for business, will enable us to avail ourselves of the opportunities for service which exist in such organizations. It will also enable us to become more firmly grounded in the faith and principles upon which our Society is founded and will result in our spiritual growth.

Advancement of Principles Held by Friends

Our separate existence in the religious community is justified by our testimony to the truth as revealed to us. It devolves upon us therefore to be faithful in the expression of those principles for which our Society stands. Beliefs become vital only when translated into life and conduct. The faith of our members should find expression in work for spiritual, moral and mental education, and in the improvement of social and economic conditions.

World Religious Unity

The Living Spirit of Christ commends Friends to openness in their relationships with all people. Cooperation with those of other religious faiths promotes mutual understanding and unity among all those who endeavor to follow the will of God, by whatever name they are called. Loving relationships should be practiced wherever our lives touch those of others, guarding against any feeling of superiority, showing respect and understanding for one another's point of view, and finding one's way into the hearts and minds of others. We can practice our view that God's presence is in every person.

Educational Relations

The purpose of education is to build character and to make the individual a more serviceable instrument in bringing about the kingdom of God. While inspiration, often the stimulus for this effort, is the direct gift of God to the human soul and not a product of education, yet God's revelations are more likely to be perceived and can be used to better advantage if the body has been trained for health, the hand for work, the mind for thought, and if the attention has been directed toward spiritual truth.

Powers of observation, thought and expression need training that we may do our work well. Many of us require teaching to over come a prejudiced and unreasoning attitude toward others and to meet humanity with the reverence that is due the children of one loving Spirit.

Education of Children

We regard the educational process as primarily the development of character through the acquisition of knowledge and skills, the training of the mind to think, and the growth of the individual's capacities for appreciation, social fellowship and worship. The first and most important education of the individual is received in the home circle. Later, the home and the school should work in close conjunction to perfect the work of education.

Public Education

School education is now primarily a public function to be carried on by the state for the benefit of all children. Friends historically were among the earlier advocates of universal free public education. We urge our members to continue to use their influence as citizens to elevate the standards of our public schools.

Friends' Schools

Besides giving support to the public school system, Friends may make an important contribution to education by maintaining schools and colleges in which their ideals are especially exemplified. Such schools should be leaders in the field of education. The best schools render conspicuous service to our Society and to the pupils whom they train. It is desirable for our children to receive at least a part of their education in Friends' schools. During their formative years, the ideals and interests and association of Friends should be a part of their education.

Religious Education

The special field of religious education is to help establish right relationships with God, to build right attitudes, and to influence right conduct. It should lead to a way of living. Schools and colleges conducted by Friends are urged to offer special courses in the Bible and other religious literature, and in the religious interpretation of life. Emphasis should be given to the religious aspects of science, history, literature and art. The foundations thus laid should lead to a life-long realization of the rich gifts of the spirit.

Each meeting should provide through First-day schools or otherwise for adequate study of religious ideals and history, including the history and principles of the Society of Friends. Teachers should suitably prepare themselves for this important work.

Monthly Meeting Support

Meetings are advised to make an annual survey to show how the children of each monthly meeting are being educated. Meetings should exercise care that all children among their members have adequate opportunity for education. When necessary, meetings should provide funds for this purpose.

Social Relations

Universal Love

We acknowledge that all persons are children of one God, whose love and care are shared by all. We earnestly urge our members to be faithful to the principle of universal love in all the affairs of life. As the love of God prevails in our souls, we are led to love and forgive one another. Under the influence of that love we will give the shortcomings of others the best construction which circumstances warrant; we will not make such matters a topic of common conversation, but rather endeavor quietly to remove any causes tending to disturb the love, unity and peace which should prevail among the followers of truth.

Christian ideals need no concealment, nor can the equality which Jesus taught be restricted by any secret ritual or creed; therefore Friends are cautioned against membership in any organization which will directly or indirectly diminish sympathy with any portion of humankind, or which may lead to the condemnation of the people of any religion, race or nationality.

In all human relationships our profession of God's universal love should prevent our making any distinctions of class, station, wealth, color or race which might bar friendly interaction.

Social Improvement

We view the world as one community in which no group of persons can live in peace until all receive justice. We recognize the obligation to work as way opens toward developing social institutions which more nearly meet the needs of all people. We can best understand and cooperate with others when we know their conditions and aspirations. Especially is this true regarding those who are oppressed by the social and economic systems under which they live. Through a sensitivity to cultural differences and a spirit of reciprocal sharing of ideas, reconciliation and nonviolent social change may be promoted.

We realize we are a part of both the cause and the solution of the problems of the world. Our lives are often made comfortable by the hidden exploitation of people, inherent in our highly industrialized society. We should all face honestly the conditions of our particular situation and their impact on the complex social and economic systems of the world. With Divine help we should work for the changes which will insure that all human beings can live in harmony and with dignity.

Many openings exist for those who are willing to devote themselves to social betterment in the improvement of living and housing conditions, the extension of public education, the improvement of public health, penal reforms and other important matters for the advancement of the social order. Changing social and economic conditions are constantly creating new problems of readjustment which require careful study for their proper solution. Disease, disasters and human strife create conditions requiring the devoted service of those who are able to extend care to the sick, the suffering and the needy.

Voluntary Service

Social service as a vocation can best be undertaken by those especially qualified by training. But there remains for every willing individual an opportunity for service in daily life and at special times. All our members should carefully consider what form of service they may best render to those in need. Our younger as well as older members are urged to consider seriously devoting a definite portion of their lives to service at home or abroad under the care of our own or similar organizations which exist for the promotion of human welfare.

Business Relations

Friends are urged in all their business and professional relations to make the motive of service superior to that of profit, and to endeavor by the application of both religious and economic principles to give full value for a fair compensation.

Industrial Relations

Friends involved in all fields of endeavor are urged to work in the spirit of service and to avoid exploitation of others.

Those who are employers or supervisors of other people will find that recognition of and respect for each employee as an individual will smooth relations between management and labor. They are responsible for seeing that everyone's work load is equitable, that each one has reasonable working hours, and that pay be in accord with the work performed. In setting wage levels it is essential that employers consider the needs of employees and their families. These needs include necessary health and unemployment protection.

It is important for the worker to give a full day's work for a full day's pay and to maintain a high standard of work quality while being sensitive to problems faced by the employer and other employees.

Individuals should practice thrift and take thought for the future to be prepared for retirement.

When manifest injustice exists in a place of employment, each person should conscientiously examine the possibility of non-violent methods to remedy that injustice.

Cooperation

Recognizing that in the proper conduct of trade and industry the highest interests of employers and employees are mutual and interdependent, adequate means should be provided for understanding and cooperation. Having faith that only fairness and good-will provide the means for the permanent settlement of economic differences, we urge Friends to place their dependence upon these principles and to be willing to act as mediators in bringing these methods before others as a better way than force and violence.

Corporations

Friends, in their relations with corporations, whether as stockholders or otherwise, should be governed by the same high standards as in their relations with individuals. If the conduct of a corporation is inconsistent with high standards of individual conduct, it should be the duty of Friends, if protests do not avail, to refuse to retain ownership of stock, or to work for, or to purchase products from such a corporation.

Trust Funds

When Friends are placed in positions of trust, whether as trustee, assignee, treasurer or other fiduciary capacity in which they are responsible for the administration of property of others, they should exercise great care to discharge their duties with diligence, good judgment and the strictest integrity. For this purpose it is advised that any such moneys be kept strictly apart from their own, that separate accounts be maintained, and that a careful audit be made at least yearly of all accounts, including the verification of all investment securities.

Wills

Friends are urged to make their wills in time of health and strength of judgment in order to prevent the inconvenience, loss and trouble to their beneficiaries of dying intestate. Wills should be made with strict regard to justice and equity, with proper provision for dependents and in accordance with legal statutes.

Promises

Friends are urged to be scrupulous in abiding by the spirit as well as the letter of their promises, contracts and agreements, in buying and selling and in all other matters.

Debts

Friends are earnestly advised to make prompt payment of just debts at the time agreed, and to avoid undue delay in payment when no time is stipulated. They should recognize it as a moral duty to avoid incurring debts beyond their ability to pay, and even when legally discharged of any debt should feel that the obligation remains.

Accounts

By means of clear and accurate accounts of their business transactions, Friends will be the better able to keep themselves well acquainted with their resources and to arrange their expenditures with due regard to their income. Frequent inspection of business affairs and a balancing of accounts at least once a year are recommended.

Engaging in Business

It is the duty of every person to select some form of useful occupation. Care should be exercised in making this selection and the advice of those of mature judgment should be obtained. Friends should be cautious in starting in business without requisite capital and experience, and engaging in hazardous ventures because of prospective abnormal profits.

Accumulation of Wealth

Habits of industry and thrift, important as they are, sometimes tend, unless carefully watched, to degenerate into habits of love for wealth and its accumulation.

Friends should seek to discern how much of their income or property can be spared, and in what manner it may be wisely distributed, for the benefit of others. It should not be a burden but a privilege to be able to contribute when appeals are made to us for the support of our Religious Society and for worthy educational and philanthropic work.

Civic Relations

Duties of Citizenship

Believing that the Kingdom of God on earth is advanced by those who devote themselves with unselfish public spirit to the building of a high national character, and to the shaping of a righteous policy of government both at home and abroad, we urge Friends to be active in the performance of all duties of good citizenship.

Voting and Public Office

Every opportunity for participation in decisions of public matters by ballot should be used, and when exercising their duties as individual voters, Friends are urged to maintain a clearness of judgment which will enable them to act upon principle.

By the participation of men and women of intelligence, calm judgment and high principle in the direct responsibilities of government, much may be done to form a healthy public opinion which will lead to purity of administration and to a wise solution of the many problems of city, state and national government. When called to serve in public office, Friends should consider the public good, and having accepted such office, they should serve with diligence and integrity. Public office should not be used for the gratification of personal ambition or for pecuniary gain.

Voluntary Public Service

While the number of those who are able to serve in public office may be comparatively small, there is a wide field for voluntary public service in the several agencies and organizations which exist for civic betterment. Friends are urged to be faithful to their responsibilities as citizens by taking part in such service.

Treatment of Civic Offenders

Enlightened treatment of civic offenders by constructive methods rather than by merely punitive action is a reform challenging those who endeavor to follow Christian principles. While condemning unrighteous acts, we should at the same time seek to have offenders treated in a manner conducive to the strengthening of their moral character, the maintenance of their self-respect, and their reclamation as useful members of society.

Early and recent experiences of Friends, as well as expert opinion and statistical analysis, indicate a failure of the U.S. prison and rehabilitation systems. The rate of recidivism (return to prison) continues at greater than 50% as a national average. For most offenders, incarceration means further training in crime; for their families, it means social disgrace and economic insecurity. It should be considered only when the individual is a real danger to society. Friends should be counted among those who actively seek and support alternative methods to incarceration in our criminal justice system.

Friends are opposed to capital punishment because it is contrary to the Divine law of love. The application of the death penalty is brutalizing and degrading to the public mind. It leaves no room for the reformation of character, nor for the revision of the sentence in the event of a miscarriage of justice.

Obedience to Law

Our first allegiance is to the will of God. It should, therefore, be the endeavor of every Friend to influence the making and changing of secular laws so that they may more nearly accord with Divine laws. It is the duty of all citizens to uphold and obey all legal enactments, unless they directly violate their deep convictions of the dictates of God. If conditions arise in which national or civil laws appear to be absolutely at variance with Divine law, Friends should take prayerful counsel to arrive at a decision in accordance with God's will. They should also sustain and uphold with spiritual encouragement those who are impelled by allegiance to Divine law to take a difficult stand. Special care should be given in such instances to make clear that the action is not taken in disrespect of the laws of society nor with intent to evade them, but in accordance with the dictates of the higher law. Those who act on the principle of obedience to God must be prepared to suffer for the sake of their convictions.

Peace and Cooperation

God's law of love, as fully exemplified by the life of Jesus, is applicable to nations as well as to individuals. Because of this application, war as a means of settling differences between nations becomes morally unlawful, just as are feuds between groups and duels between individuals. We cannot recognize a double standard of morality, one for individuals and another for nations. The morality which is required of us in our dealings with one another is equally binding upon us when we are called upon to act for our nation.

From its earliest days the Religious Society of Friends has held that war is contrary to the spirit, the life and the teachings of Jesus, who renounced the weapons of worldly passion and used methods of love and self-sacrifice in their place. We restate our conviction that no plea of necessity or policy, however urgent, can release individuals or nations from their duty to follow the law of love. It is a serious and solemn thing to stand as the advocate of an inviolable peace. To carry out such a profession consistently will, at times, require the highest resolution, perseverance and courage. Such should, however, be the devoted effort of every Friend.

Prevention of War

If war is to be prevented, the spirit from which war proceeds must be eliminated, and the beginnings of strife must be as watch fully guarded against between nations as between individuals To give occasions of offense or jealousy to the inhabitants or to motives, by trade or other discrimination, by needless alarms of invasion, by the accumulation of armaments or by anything approaching a hostile attitude, is inconsistent alike with Christian duty and with the best interests of any nation.

History provides evidence that armed preparedness is not only futile in preventing war but is actually conducive to it. Friends are urged to develop the better preparedness of a public mind which is ready to grant justice to other nations exactly as we desire justice for our own country.

Friends and Taxes

Seeking the guidance of the Inward Light, both in solitude with God and in fellowship with each other, Friends should consider seriously the social significance of the purposes to which their tax money is put.

Payment of federal income tax, when used in a war-related activity, is a demand which may properly move Quakers and other responsible citizens to take a position of conscientiously withholding financial support of war. We support both those who pay their taxes in full and those who undertake alternative action or conscientious resistance to war taxes. Such action may take many forms: refusing to pay part or all of the tax, refusing to file a return, working only at a job where no tax is withheld from wages, intentionally keeping one's income so low that it is not taxable, resisting coercion by tax collectors and their agents, supporting other resisters and their families, and giving public testimony and witness. Friends undertaking such action should be prepared to suffer willingly for the sake of their convictions. They should consider whether money withheld from the federal government should be donated to organizations which promote world peace and equality.

Creating a Peace Spirit

It is very important that young people be so imbued with the spirit of love as manifested by Jesus that they will be able to take their stand for peace and international good-will under all circumstances. We therefore encourage parents and teachers to carefully instruct their boys and girls in the principles and practice of peace, and of the numerous successful settlements of disputes between nations by nonviolent means. We also recommend that Friends exert their influence toward the use of text books in the schools that give emphasis to the peaceful achievements of nations, and that tend to create a sympathetic understanding of their conditions and problems.

Friends should endeavor to eliminate all military drills from schools and to avoid connection with military organizations of all kinds. Such associations have a serious effect on those who take part in them by creating a spirit of militarism which destroys calm judgment on international issues and retards the growing sense of kinship in the world.

Patriotism

We greatly desire that the children of our country shall be imbued with the true conception of patriotism and service to the nation and to humanity. True patriots are those who exert themselves to make their country a positive factor in cooperating for the betterment of the world. Working to improve the civic, economic, social and moral condition of one's country is a truer expression of patriotism than exalting one's own nation at the expense of others or supporting and justifying its action irrespective of right or justice.

International Cooperation and Arbitration

"Because God hath made of one blood all nations" (Acts 17:26) the higher interests of all nations are closely allied. Friends should work for the promotion of such association among the nations as will consider and settle international problems in the interest of all without regard to size or power. Friends should vigorously advocate arbitration as a practical step toward maintaining peace.

We recognize it to be our duty to inform ourselves regarding those of other races and nationalities within our own country and regarding other nations having a culture different from our own, that we may be qualified to exert our influence in establishing a high standard of individual and national conduct toward them Friends should rise above prejudice and unjust discrimination in dealing with persons of other races and in speaking of them either as individuals or as nations.

While people either within or without our borders remain in economic, mental or spiritual bondage, we cannot be true to the obligation which our common heritage imposes upon us without doing our utmost to give them assistance and cooperation in obtaining equitable opportunities for growth.

MEETINGS FOR BUSINESS

The Society of Friends is a religious fellowship based on common religious ideals and experiences rather than on common creed or liturgy of worship.

Although each person must follow his or her own leading as to truth and duty as the final authority, experience has demonstrated that in the united worship and activities of a religious group, spiritual discernment is sharpened by the stimulus, counsel and judgment of all, so that the final knowledge or decision of the group is usually superior to that of the individual.

Since Friends hold the belief that God's Presence and guidance are given to all seekers, it behooves them in their meetings to hear with attentive and tolerant minds the messages and views of all members present. This is applicable no less in Meetings for Business than in Meetings for Worship.

Establishment and Relation of Meetings

In addition to Meetings for Worship, Meetings for Business have been organized to provide for the orderly care of such matters as are essential to maintaining a religious society. These meetings afford opportunity for the appointment of members to special service, for hearing reports of members or committees thus appointed, for encouraging Friends to plan together, under Divine guidance, for carrying on work which will assist in bringing about the coming of the kingdom of God on earth. For the effectual support of good order, the various business meetings have their several allotments of service. Both our individual members and the corporate groups are strengthened in faith and practice by prompt and regular attendance at these meetings.

Meetings and their relation to one another are as follows: first, Monthly Meetings, in which membership is recorded and which report to Quarterly Meetings (Monthly Meetings may be sub-divided into Preparative Meetings, comprising the members of a particular Meeting for Worship, and certain business may be referred to them if this course seems best adapted for effective work); second, Quarterly and Half-Yearly Meetings, consisting of two or more Monthly Meetings, which report to the Yearly Meeting (sitting annually); third, the Yearly Meeting, comprising all the above Meetings.

The Establishment of Meetings

A Preparative Meeting may be established by a Monthly Meeting if sufficient reason seems to exist for so doing. A definite group of Monthly Meeting members should be selected to assume the responsibility of organizing the Preparative Meeting and reporting frequently to the Monthly Meeting.
A Monthly Meeting may be established, either upon the initiative of the Quarterly Meeting or by its concurrence in a request made by a group of persons desiring to organize such a Meeting. In either case the Quarterly Meeting should appoint a suitable number of Friends to be present at the organization and to render assistance or advice if needed.

If such a course seems likely to be helpful, the Quarterly Meeting may continue its oversight for a year after the establishment of any new meetings, in order to strengthen and aid the members in profitably carrying the new responsibilities which they have assumed.

(a) If the membership of any Monthly Meeting should consider it advantageous to separate into two Monthly Meetings, or to establish a new Meeting, they should bring the matter before the Quarterly Meeting for approval. If the plan seems suitable to the Quarterly Meeting, it should direct that an approved group of members be set off to constitute the new Monthly Meetings and appoint a committee to be present at the organization and to assist in making necessary property adjustments between the two Meetings.

(b) If a group of Friends, members of various Monthly Meetings, desire to organize a Monthly Meeting, they should bring their request before the Quarterly Meeting with which they wish to be associated and, if the request be approved, these members may proceed to select officers in accordance with our Discipline. The Quarterly Meeting which approved the request directed to appoint a committee to be present and assist, if necessary, in the organization of the new Meeting. Each member of the Meeting shall request transfer of certificate of membership from his or her Monthly Meeting to be forwarded to the newly appointed Clerk.

(c) If a group of persons, not Friends nor resident in the neighborhood of any Friends Meeting, become interested in the principles of Friends and believe it would benefit their religious life to be organized as a Friends Meeting, and affiliated officially with the body, the following procedure is advised:

They should lay their request before the most convenient Quarterly Meeting for advice and counsel. If this Quarterly Meeting, after due investigation, believes that it would be suit able for the group to be organized into a Monthly Meeting, it should appoint a committee to assist in forming an organization according to our Discipline. After the officers are chosen, the clerk shall record the names of those desiring to be members. It is advised that at this meeting suitable portions of the Discipline be read and that the new members be admonished to study carefully the Book of Discipline in order that they may be a familiar with our regular procedure.

A Quarterly Meeting may be established either upon the initiative of the Yearly Meeting or upon approval of the Yearly Meeting of a request from one or more Monthly Meetings, or from a Quarterly Meeting which desires to be divided into two Quarterly Meetings. The Yearly Meeting, in either case, should appoint a committee to be present and assist if necessary in the organization.
Friends are encouraged to hold Meetings for Worship wherever a sufficient number of interested persons can be gathered together for this purpose. If it seems desirable to hold regular Meetings for Worship at places where no Meetings for Business are held, they should be placed under the care of the most convenient Monthly Meeting (or Meetings, if thought desirable, when more than one is represented in the group). Committees of oversight should be appointed by the Monthly Meeting or Meetings. Meetings thus organized are called Indulged Meetings.

Discontinuance of Meetings

If it becomes desirable, in the judgment of the constituent members of any Meeting, to discontinue it, or to unite with another, the request should be laid before the Meeting to which it reports. The request should be considered and, if approved, a committee should be appointed to assist in making the necessary business arrangements, and in the case of the closing of a Monthly Meeting, to arrange for the proper transfer of individual memberships to another Meeting. Information of such action should be forwarded promptly through the proper channels to the Yearly Meeting.

A Preparative Meeting should not be discontinued, nor suspended, without first consulting the Monthly Meeting of which it forms a part; a Monthly Meeting should, in like manner, obtain the approval of the Quarterly Meeting, and a Quarterly Meeting should refer a similar request to the Yearly Meeting. For the proper disposition of Meeting property when a Meeting is discontinued, see section on Reversion of Property.

General Business Procedure

The Society of Friends believes that right and satisfactory decision is dependent upon full mutual understanding and agreement. Therefore it transacts its business by united decision under Divine Guidance, rather than by divisive majority vote, striving to reach its conclusions in a spirit of reasonableness and forbearance.

For the furtherance of this purpose the method is as follows: When a matter requiring decision is placed before the Meeting either by the clerk or by any other member, time should be permitted for careful and deliberate consideration. All members who feel concerned to express a judgment or to present any helpful viewpoint should be heard. When it appears to the clerk that the Meeting has reached a judgment based on mutual consideration of various views, the clerk should compose a minute and ask whether it truly represents the judgment of the Meeting. The approved form of the minute shall be written by the recording clerk to become part of the permanent record of the Meeting and it should be accepted by the members as final unless called up for reconsideration.

It is the privilege of any member to offer a substitute for the clerk's minute if so desired, and the Meeting may concur in, modify or reject it, in exactly the same manner as if the minute had been submitted by the clerk.

In order to arrive at a decision when those present hold different views, all are cautioned to seek for Divine guidance, to exercise mutual forbearance and, having expressed their views, to refrain from unduly pressing them when the judgment of the Meeting obviously inclines to some other view.

In order not to delay or obstruct the transaction of business, the clerk should make a minute when the Meeting seems generally united. When a Meeting cannot unite upon a minute, the old policy remains unchanged or the new business is not taken up as the case may be and the subject is dropped for the time being to allow more careful deliberation.

This method of procedure has been satisfactorily followed by Friends since the organization of the Society. It has its basis in a deep-seated conviction that religious men and women should come to decisions in a spirit of unity. It is more than a plan of procedure; it is an expression of something fundamental in the attitude of a Friend in meeting other Friends in a business relationship. Proven by experience to be both effective and satisfactory, its use is commended to Friends both in conducting business meetings and in committee meetings.

The Monthly Meeting

Functions

The Monthly Meeting is the fundamental working unit of the Society. It receives and records names of members, extends spiritual care and, if necessary, material aid to its membership. It provides for the oversight of marriages and funerals; for dealing, in a spirit of restoring love, with those who fail to live in accordance with our principles and testimonies; for removing names from the membership list, if this course seems necessary; for the collection of funds required to carry on the work of the Meetings; and for holding titles to property and the suitable administration of trust funds. The concern of any member for extending the work of the Society of Friends into any new field, or for taking up specific work under the care of a particular Meeting, may be suitably introduced into a Monthly Meeting. A Monthly Meeting is free to undertake any work and to assume any function consistent with our testimonies, and not specifically referred to Quarterly or Yearly Meeting.

The purpose of a Preparative Meeting was originally to prepare and digest business for the Monthly Meeting. In some cases this original need still exists. It is advised that, as far as practicable, business be centered in the Monthly Meeting.

Special sessions of the Monthly Meeting may be called by the Committee of Overseers.

Organization

Each Monthly Meeting shall annually name a suitable person to serve the Meeting as Clerk. The duty of the clerk shall be to conduct all business sessions of the Meeting, to see that a full and correct record of all proceedings is kept, and to carry out the instructions of the Meeting on all matters pertaining to the complete accomplishment of its business.

Assistants to the clerk may be appointed if needed.

A Treasurer shall be appointed to perform the usual service expected of such an officer, and shall be governed by such rules as Meetings think suitable for the safe and orderly holding and disbursement of funds. The treasurer shall report regularly to the Meeting and accounts shall be audited annually.

Each Meeting shall annually provide for the transmission, reception and acknowledgment of communications sent from, or to, the Meeting. This need may be met either by naming the clerk as Correspondent, or by appointment of a separate officer. The names of correspondents of each Monthly Meeting shall be forwarded annually with the State of the Meeting report to the Quarterly Meeting.

One or more Recorders shall be appointed to keep a record of memberships and transfers thereof, births, marriages and deaths, according to the forms furnished by the Executive Committee of the Yearly Meeting.

Each Meeting may appoint a committee of Ministry and Counsel of not less than four suitable persons, and a Committee of Overseers of not less than four suitable persons. If desired, the duties of this latter committee may become the responsibility of the former committee.

The Meeting may also appoint other standing committees, each charged with particular services. All appointments should be for definite terms and may be so arranged that only a portion of each committee need be appointed at one time.

Outreach

Many seekers were brought into membership by the power of the early Meetings for Worship and the example of Friends' lives. In addition Friends wrote and spoke vigorously of the possibility for the transformation of human lives by the immediate presence of the Inward Light of Christ.

If we experience the creative energy and power of God in our lives then we too will want to share it with the many seekers in our society, interpreting it with flexibility and freedom, as an encounter with the spirit of love, truth and light, for which the only available name is God.

In activities prompted by our testimonies we should find ways to make known the spiritual basis of our actions. We need to remember that many people have only a limited knowledge of our Society and may not know our manner of worship, which might well speak to their condition.

Membership

The Society of Friends desires to admit to its fellowship all persons who find that its fundamentals meet their religious needs. Those inclined to join with us should review carefully our entire Book of Discipline and try to gain a sympathetic understanding of our mode of worship and our manner of transacting business.

All action concerning membership in the Society of Friends (excepting in case of appeal) shall be taken in the Monthly Meeting and membership recorded there shall include membership in the Quarterly Meeting of which the Monthly Meeting forms a part, and in the Yearly Meeting.

Responsibilities of Membership

Membership implies obligation to bear faithful testimony to the guiding principles of the Society of Friends, to attend its Meetings for Worship and for Business, to give service through its committees and otherwise according to individual ability and the judgment of the meeting, and to share in its financial responsibilities. These obligations rest equally upon birthright and convinced members.

Application for Membership

Those desiring to become members of the Society of Friends should make application to the Monthly Meeting through the Committee of Overseers. The committee should make such inquiry as may be deemed necessary, and hold serious conferences with the applicant, in order that there may be full mutual understanding and assurance of the wisdom of the proposed action. The Committee of Overseers should, without undue delay, report the application to the Monthly Meeting with their recommendation, and at the Monthly Meeting next following the one at which the report was made, the Meeting, if prepared to do so, should record the admission of the applicant into membership and appoint one or more Friends to notify and welcome the individual into membership, furnish the new member with a copy of the minute, and urge attendance at all our meetings.

Membership of Children

A child born to or adopted by members of the meeting is a member of it and should be recorded as such. This procedure reflects the meeting's sense of loving concern and responsibility for the child and recognizes that it is important for members of a family to share, so far as possible, their religious hopes and experiences. Birthright membership does not deny the freedom of children, as their religious ideas develop, to make their own decisions about membership in the Religious Society of Friends.

When only one parent is a member, minor children may be recorded members of the Monthly Meeting of which the parent is a member upon the request or approval of the parents.

Minor children of persons joining our Society may be admitted with their parents at their own or their parents' request. Some meetings may wish to count children as associate members. This type of membership is designed for those not mature enough to make their own choice in the matter. Associate members may be transferred to full membership status at their own request, preferably in writing, after they have reached an age of decision on religious associations and are familiar with Friends' principles. Members and associate members should be counted in the statistical report and for assessment purposes.

Sojourning Membership

A Monthly Meeting may issue a minute for members who are sojourning within the limits of another Monthly Meeting. However, the primary financial responsibility of these members and the membership statistics shall remain with their home Meeting.

Transfer of Membership

It is recommended that a member living beyond the reasonable limits of the Monthly Meeting should have membership recorded in a more conveniently located Meeting, in order to be able to assume the responsibilities resting upon members. Failure to do so means a loss both to the individual and to the Meeting. A member moving beyond the limits of the Monthly Meeting is advised to apply for a certificate of transfer. When a Monthly Meeting receives such a request, careful inquiry should be made by the Committee of Overseers to ascertain the condition of the member's religious and temporal affairs and if, on such inquiry, it seems proper to do so, the requested certificate of transfer should be issued by direction of the Meeting and promptly forwarded through the correspondents to the Monthly Meeting addressed. When such a certificate is received by a Monthly Meeting, it should be referred to the Committee of Overseers, and unless upon inquiry sufficient objection appears, it should be accepted by the Meeting and the Friend recorded as a member. Until this be done the individual shall remain a member of the former Meeting. It is advised that Monthly Meetings should appoint one or more Friends to visit any whose certificates are thus received and to extend to them a welcome.

Termination of Membership

The membership of any Friend shall cease when a record to this effect is made in the minutes of the Monthly Meeting of which that person is a member.

Either the Friend or the Monthly Meeting may initiate steps leading to the termination of membership. The minute records only that membership as a spiritual fact has ceased.

Resignation

When a member of our Religious Society offers a resignation of membership, it is advised that the Monthly Meeting, if way opens, appoint a committee to visit in love and inquire into the cause of the resignation. If the member's purpose continues unchanged and the Meeting accedes, a minute may be made, allowing the request. The minute of the action taken should be sent to the person withdrawing.

Uninterested Members

Members who completely disregard the obligations of membership should be labored with by the Committee of Overseers for the restoration of their interest. If continued efforts exerted during a period of not less than five years are unavailing and the Monthly Meeting concurs in the judgment of the overseers, they may be dropped from the list of members and notified by the clerk of the Meeting.

It is a duty of every Monthly Meeting to keep in touch with its members. It is advised that at least once a year a letter be addressed to those of its members who reside at a distance and particularly to those who are separated from Friendly associations. This letter should bear a message of kindly interest and inquiry as to their religious life and activities. Should no satisfactory reply be received for a period of five years, the Monthly Meeting shall be at liberty to make a minute declaring that they are no longer members. Before taking such action, however, Meetings are advised to make sustained and diligent efforts to reclaim the interest of the members and to restore them to a useful place in the Society. Due effort should be made to inform them of this action.

Disownment

Since one of the objects of our religious organization is to strengthen and support its members in the upholding of our Christian testimonies, the Meeting should recognize its responsibility in exercising a care over its membership, counseling those whose manner of life may be a subject of concern. Those whose conduct or publicly expressed views repeatedly deny Friends' principles should be labored with lovingly and patiently for as long as there is reasonable hope of restoring unity with the fellowship. No judgment should be placed hastily nor in the spirit of condemnation. Monthly Meetings, however, have the authority to record a minute of disunity with the person's actions or in exceptional circumstances to terminate membership.

After a formal complaint that a member's conduct is not in harmony with Friends' principles is made, approved and entered into the minutes of the Monthly Meeting, such member should not sit in business meetings until the case is settled. The member should be promptly notified of the charges in writing and given an opportunity to present his or her case to the Meeting. The Monthly Meeting should assure itself that all possible steps to aid the member's return to unity with the Meeting have been taken, remembering that all persons are subject to error and that love and forgiveness may restore unity. In all cases where the Monthly Meeting believes that terminating membership of an individual is the only remaining alternative, such member should be notified of the impending action, if possible, before final action is taken. If the final judgment of the Meeting is disownment, a copy of the minute should be delivered to the individual along with notification of the right to appeal. One whose membership has been discontinued and who desires to be reinstated may be received into membership in accordance with the procedure for admitting new members.

Appeals

If anyone believes that an unjust judgment has been rendered against him or her by the Monthly Meeting, that person may notify the Meeting of intention to appeal to the next Quarterly Meeting. This notification the Monthly Meeting should enter in its minutes, and appoint a committee of suitable Friends to take it to the Quarterly Meeting, together with copies of any minutes of the Monthly Meeting which have a bearing on the case. The Quarterly Meeting is then to refer the case to a suitable committee, omitting those of the Monthly Meeting from which the appeal comes. The committee is to carefully and deliberately consider the case and report its judgment to the next Quarterly Meeting. After impartial and careful consideration the Quarterly Meeting shall confirm or reverse the judgment, or return the case to the Monthly Meeting for further consideration, as shall appear to be right. Care should be taken to inform the individual and the Monthly Meeting of the decision, either of which, if dissatisfied, may notify the Quarterly Meeting of intention to apply to the Yearly Meeting for further hearing. The Quarterly Meeting, after recording such notification, is in like manner to appoint suitable Friends to attend Yearly Meeting with copies of the records of both the Monthly and the Quarterly Meetings bearing on the case, signed by their clerks. Here it is to be finally determined and a copy of the decision is to be sent to the Meeting and the individual concerned.

Recorded Ministers

Until 1928 Indiana Yearly Meeting recognized the gift of vocal ministry by identifying such Friends as recorded ministers. This had been a long accepted custom among Friends, and without doubt it served a useful purpose.

From time to time it seems desirable to alter somewhat our practices and procedures, and the question arises whether or not the term "minister" might not include more in Quaker terminology than speaking in Meeting for Worship. With the changes that are occurring in society today, a vital human ministry is performed outside the Meeting for Worship--in the family, in the Meeting, and in the community--by spiritually motivated Friends. Friends today volunteer their services in work for social betterment of minorities, improvement of living conditions, public health, penal reform, peace, and other meeting