Newspapers / The Guilfordian (Greensboro, N.C.) / Dec. 16, 1976, edition 1 / Page 4
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Page 4 Quakerism on Campus At the recommendation of an ad hoc committee created out of the representatives to the Community Council to study the problems of student life, the Guilfordian undertook a project to assess the current attitudes toward Quaker "principles and practices" as part of the Guilford College experience. With that in mind, the following question was addressed to a number of student Chris Benfey I was tempted to write a light-hearted response to this question and suggest, among other things, that all classes begin with a moment of silence, that students and teachers speak only when moved by the Spirit to do so, and that Quaker simplicity show itself in the choice of both clothing and words. One of my serious friends convinced me that such a response would be a cop-out, and that I should answer the question in the spirit in which it was posed, that is, with utmost seriousness. So I put aside for another occassion my ideas for the Quakerization of Guilford, and turn to the question at hand. The Quakers I have known are neither Puritans nor Humanists. Unlike Puritans, Quakers try to avoid dogma. For example, Quakers do not say "Thou shalt not drink." George Fox liked his beer as much as anyone else. Quakers do, for various reasons, discourage the use, and especially the abuse of alcohol. To take another example, Quakers strive for simplicity in their relations with others and with God. The idea of simplicity is not, however, reduced to specific rules for dress, living conditions, and professions. Quakers are not, in the strict sense of the word. Humanists. They do not believe that there is a humans solution to all the problems of life. As Rufus Jones wrote, "If anyone supposes that Friends have inclined to be "humanists" and to assume that man is so inherently good that he can lift himself by his own belt into a life of consuammate truth and beauty, he has not yet caught the deeper note of the Quaker faith. Friends," Jones continues, "have always exalted Christ . . . They are most concerned with the inward Christ. He is the source of their life and power." The problems of community life, the rights of one group against the rights of another, the individual versus the group such problems have a spiritual dimension. In fact, the idea of rights is foreign in my opinion, to a Quaker community. Why should we take the Declaration of Independence and the Bill of Rights as our sacred texts? Quakers respect others and try to live in peace with them not because of Everyman's inalienable rights, but because they recognize the same divine light in other people that they find in themselves. I know that for many students and teachers the mention of God is meaningless or even ridiculous. Many would prefer to see Quakers in their secular roles, as pacifists and teetotalers, who are politically concerned, and concerned for the individual, who are nice people and very honest yet all these attributes could as easily pertain to an atheist. It is the spritual aspect of Quakerism the possibility of direct experience of the Light which, combined with the concerns which derive from that experience, constitutes the basis for a society of friends. Sara Bohn Although a member of the Society of Friends, I find attempting to answer a question about Quaker principles is a challenging and humbling task. It is not easy to discuss a religious philosophy that has freedom of spiritual thought and such diversity among individual Friends themselves. It is challenging because of the not-so-simple simplicity, humbling because of the quiet simplicity. The Society of Friends practice tolerance, respect for individuals, integrity, and concern for the world we live in. All of these beliefs can be pursued by all students, Quaker or otherwise. One can be tolerant of your roommate, your neighbor or other people in your life. Remember that others also hurt, need, and get generally annoyed with life. Tolerance is a necessary practice for all human beings who must live together. We need to respect the individuals around us. This doesn't mean bowing in awe to supposed superiors around you. Respect the humanness of individuals, respect for their worth as a unique self, respect their thoughts, beliefs, and philosophies however they may differ from yours. This is a worthy practice for all individuals. Practice integrity. Integrity in your work, honesty in one's life. Do honest How should a member of the Guilford College Community relate him/ herself to the principles and practices of Quakerism? It was found to be, first of all, a difficult question to word and second, a most difficult question to respond to. The efforts of those who did submit responses is much appreciated by the staff of the Guilfordian and the College Community. The Guilfordian work for an honest grade. Our nation has endured an era of dishonesty that is sickening. It is up to young people today to practice and develop the honest values that our society so desperately needs. That means starting here, starting now. These are only a few, far too simply stated thoughts about Quakerism. One cannot enforce or manipulate thoughts about Quakerism. One can only hope and believe that the spirit of Quakerism will enlighten and inspire individuals within the community. Meg Caughey Being a Quaker and having gone to Quaker Schools for twelve years, I chose to come to Guilford primarily because it was run by the Society of Friends. Contrary to popular belief, all Quakers are not staid, tee-totalling wet blankets. We do believe however, in moderation in all things, whether drinking or studying. There are a few extremists on either side, but I would guess that a predominant number of students have found their own happy balance. Quakers stress respect for the individual but never forget that the individual is a member of the community. Therefore, a person cannot demand the right to "do his own thing" if it in any way infringes on another individual or is detrimental to the community. I'm not advocating that we have madatory First Day and Fifth Day Meeting but I think it would be good if the students were exposed, perhaps in a BHTC course, to the ideas and principles of Quakerism in order to make this religion more than just a word. Guilford is a Quaker college. People come here voluntarily, knowing Quakerism has a part in the life of the college. Therefore students should learn the principles and practices, and, having learned them and having become a voluntary part of the Quaker community, should abide by them. Gary Farlow In 1837 Nathan Hunt and a few other N.C. Quakers opened a boarding school. They did so in the belief that young people, well educated, are in a better position to contribute to the world in which they live in a better way than those who are not so educated. By opening this school they were merely reaffirming a belief that Quakers had held since the days of the first Quakers in England 150 years before them. Next September this institution will have been operating continuously for 150 years, a feat no other N.C. school can claim, educating men and women, without state support, and for more than 100 of those years maintained by the dreams and aspirations of one of the poorest sections of Quakerdom. Yet we find ourselves asking: "What do Quaker principles have to do with Guilford College?" Let us examine the question: "What is Quaker education?" Learning has always been viewed by Quakers as one of those "good things" worthy of doing simply for its own sake. We are provided with a world. What would be a more noble use of our lives than the investigation of some portion of that world, be it the natural world, the human world, or both together. By learning we increase our understanding of life, we become more conscious of the richness and fullness of life, more appreciative of the range of human experience, both past and present. Learning itself really has no negative aspects. Thus, learning is the foundation of Quaker education as indeed it must be for all education. But there is more. Quaker education concerns itself with values. Perhaps I should not pick on my fundamentalist friends, but I often am bothered by the black and white nature of the values they present. I do not believe Quaker vlaues are of this kind. Rather, they call people to pursue a "more excellent way." Take the testimony on alcohol for instance. I do think the testimony implies that one enters the company of the damned because one takes a drink. It does say it is better not to take drink, which is true. (Ethanol differs from Arsenic primarily in that the body can absorb much more of ethanol than arsenic without dying.) The same applies to other Quaker values. It is better to dress simply, but not sinful to dress in ostentation. It is better to work for peace but not necessarily damning to be involved in a war machine. Quaker education then aspires to this more excellent way. It sets itself up to encourage the highest Quaker values and does so unapolegetically. At the same time it realizes that even for the most saintly it is difficult to actually live in this more excellent way. Yet, by continued exposure to Quaker practices, and the examples of individuals, these values tend to become natural, in the sense that Eisley uses the term in Fermament of Time. At this point one may ask: "So why should Quaker education be concerned with indoctrinating me with its values?" The answer is that Quakerism, as a movement, in all of its aspects, represents a call to the human individual to November 16,1976
The Guilfordian (Greensboro, N.C.)
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Dec. 16, 1976, edition 1
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