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It is a tremendous pity that so few Americans get an opportunity to travel in Iran. Its mosques and its ancient monuments are incalculable treasures, but the opportunity to visit with Iranian peoples is a treasure even more to be cherished.
Was Gerrard Winstanley a Quaker? Did he have any direct connection with Quakers? Did George Fox read his books and pamphlets, and was he influenced by them? These questions — the first two, at least — were asked in the seventeenth century, and have been asked again by historians and scholars in the twentieth.
An answer to evangelical Quakers from the “Beanite” viewpoint.
A long-time ecological thinker and critic of American consumerist society, h has also written two books and a collection of poetry. The essay presented here has been condensed from a longer piece, and I hope that in “pruning” it I have preserved for QUF readers a lot of its unique style—often blunt, sometimes whimsical, and always deeply thoughtful. Paul is the kind of appreciative author an editor loves to work with, and I follow his express instructions here in “taking a deep bow.” R.R.G.
Our attempts to establish a vision of peace, justice, equality, respect for the environment, are all aspects of this spiritual vision. Indeed our testimony in the world is the proof of the depths of the vision we have been granted.
A snapshot of the life and writings of Luther Askeland, a philosopher, teacher and mystic. Luther Askeland, author of Ways in Mystery: Explorations in Mystical Awareness and Life, has published essays and articles. Rhoda Gilman reflects on the importance of Askeland’s thinking in her life.
The author, who from her lifetime immersion and experience of Quakerism , being given by nature to “march to a different drummer”, shares her discovery that it is not only a safe place to be but also an immensely enriching one. She reports on finding that “the resulting tensions between individualism, universalism, freedom and community are mediated by trust.
In this essay the author reflects on the nature of reality and the origins of the Western monotheistic tradition. He, then considers the conundrum posed by this and raises questions regarding the nature of boundaries of Quaker universalism and where non-theists place fits in relation to it.