I invite you to revisit these Queries, the vast majority of which are still relevant, whether we are talking about 10 years or over 90 years ago.
Pendle Hill Pamphlet
Queries
1. Cooperation and Coercion as Methods of Social Change (by Vincent D.
Nicholson; 1934)
How will differences & conflicts be creative or devastating in their effect?
What methods of adjusting group conflict seem to offer a stable solution?
How are the cost of certain effective, coercive methods too high in terms
of moral values?
What new techniques of persuasion will dramatize the issue & produce a sense of emergency resulting in action?
2. A Religious Solution to the Social Problem (by Howard H. Brinton; 1934)
What is the remedy for excessive individualism that will respect the hard-
won rights of the individual?
[How can we forget our troublesome pretensions & indulge in a healthy,
sincere sensuality]?
Will the dawning age of collectivism be based on external authority to
meet a purely economic or political need or will it be a genuine
culture based on Spirit which guides us from within?
3. The Value of Voluntary Simplicity (by Richard B. Gregg; 1936)
How is it our duty to rise above & master life's increasing complexity?
How would reverting to simplicity mean reverting to a vast amount of
drudgery?
How can children acquire their full potential if their parents resort to
simplicity?
How can we & they have beauty if we are limited by a drab & mono-
tonous simplicity?
How is this cry for simplicity a dodge, a camouflage for irresponsibility?
How is involuntary simplicity a good thing?
4. The Totalitarian Claim of the Gospels (by Dora Willson; 1939)
What shall I do to be saved?
What is the "all" that has to be given by the individual?
How is it possible to make a direct drive for that which may be central
[within us]?
5. Pacifist Program: In Time of War; Threatened War; or Fascism (by
Richard B. Gregg; 1939)
What ought a pacifist do in a country where war or fascism is imminent?
If munition workers become pacifists, or if an unemployed pacifist is
threatened with losing benefits if they don't work in munitions, what
should they do?
How shall pacifists support themselves in time of war?
How should a pacifist refuse to pay taxes to the state at war?
At what point will one make the wisest compromise?
How far should I as a pacifist join in with patriotic ceremonials?
How do I interpret symbols like the flag?
How will my neighbors interpret my symbolic actions?
How shall I symbolize my real position?
How can fine distinctions be expressed to the crowd?
How are verbal protest and condemnation the surest methods in
opposing war?
What shall a pacifist do about the likelihood of fascism?
Where do you stand [in bringing a new world]?
What do you want? How are you going to get it?
What do you want? How are you going to get it?
6. Functional Poverty [Training in Relatedness; Capable of Peace] (by
Mildred Binns Young; 1939)
How shall we clear our lives so we can relate to our communities in
concerted action for a new world?
How shall we grow so urgently aware of the need for action that we find
the way to clear our lives for it?
How will these simplifications divide us from our own without unifying us
with the world at our gates?
If I reduce my wants & try to live, how do I not increase unemployment?
What is best and second best for our children?
How can we not press for a truer setting in which children may learn the
sensitive, poised, free way of life taught by Jesus?
How are we living as if we believed all men are brothers?
How are we living in the spirit that takes away the occasion of wars?
How are we living in the spirit that takes away the occasion of wars?
How are we living as if peace were a possible, potent, present, living
dynamic way?
How have we substituted many "contacts" for even a small community?
How is there a "beloved community" in our lives?
How is there a "beloved community" in our lives?
7. A Quaker Mutation (by Gerald Heard; 1940)
How are a quaint & honored peculiarness in worship & considerable
social service enough?
[How can we make worship contemporary and relevant and keep its
original force]?
How is it possible to find the psychological equivalent of its 17th century
phraseology?
What is wrong with democracy?
Why is humanity deserting it for false but wonder-working prophets?
Why is humanity deserting it for false but wonder-working prophets?
How can we, using the neo-technic method, produce a progressive mind
& will as comprehensive as the present world requires & as expan-
ding as the future demands?
8. Rethinking Quaker Principles (by Rufus M. Jones; 1940)
How is our Quakerism to be an open or a closed type of religion?
How will it be open & expectant, or closed & safe?
How are we charged with hope & faith & vision or are we busy coining
safe repetitive phrases?
How do you bring up your children & others in your care in the nurture of
the Truth?
9. Quaker Education Theory and Practice (by Howard H. Brinton; 1940
[1967 reprint])
[1967 reprint])
What kind of life is most worth living?
What constitutes the best preparation for it?
By what standard do we judge someone to be "good citizen," "worthy
character," " in a proper [role] in society," & "successful in life, "any of
these things?
Why should one strive for any of these things when those with visible
status [strive for different things]?
To what extent can a type of behavior, developed within a small com-
paratively homogeneous community, become a standard for action
outside that community?
To what extent can a Quaker do business & still adhere strictly to the
standards of one's religion?
How can a Quaker educational community be conducted on principles of
the Quaker meeting for worship or business with the community,
harmony, equality & simplicity doctrines that go along with them?
How can a community of immature persons be assumed incapable of
these standards, & be dealt with by a different standard?
How are there schools established for the education of our youth under
the care of [Friend] teachers and MM committees?
How do MM children of poor Friends freely partake of learning to fit them
for business?
How shall we distinguish between necessity and luxuries?
10. Community and Worship (by Douglas V. Steere; 1940)
Where can these isolated people come into contact with the releasing
Agent & the health-giving atmosphere of a community that frees
them to belong somewhere and belong to life?
Where then, can seeking men & women find a community & be part
of the informal natural life of a close religious fellowship?
How is there a place with you for us to be renewed and transformed
by this inward power that a few of you have found?
How are you just another formal, respectable, non-intrusive religious
group?
How are our local meetings "intimate fellowships of those who are
about the Christian Revolution"?
How are they blinded and hardened so that they can neither see nor
feel as to this particular [fault]?
What is the secret of the military method’s power?
If morality is so important in settlement of great conflicts, how can we
achieve [with nonviolence] a discipline more moral & potent than
war's morality?
How can a quiet, humdrum activity develop courage?
12. A Standard of Living (by Mildred Binns Young; 1941)
How have we yet to get a hold of a "standard of living" that is appro-
12. A Standard of Living (by Mildred Binns Young; 1941)
How have we yet to get a hold of a "standard of living" that is appro-
priate and workable to spread to everyone?
How do recent mental health discoveries offset the strains of the
modern life we promote enough to raise the level of national
health?
What is it really that Americans are all so avid to defend?
13. The World Task of Pacifism (by Abraham John Muste; 1941)
How will the religious pacifist movement think of itself as a mass move-
13. The World Task of Pacifism (by Abraham John Muste; 1941)
How will the religious pacifist movement think of itself as a mass move-
ment for achieving social change by nonviolence?
How separate can relief and reconstruction be under the conditions that
will prevail in Europe and elsewhere?
How is it possible that the religious pacifist forces can measure up to the
challenge?
To what extent can we compromise with existing economic & political
To what extent can we compromise with existing economic & political
institutions, adapt ourselves to the world's demands?
14. Religion and Politics (by Wilhelm Sollmann; 1941)
How does one develop a non-competitive society without sacrificing
individual freedom?
How is democracy of the masses possible without dictatorship by the
How is democracy of the masses possible without dictatorship by the
masses?
How can Christians teach the dangers of deifying either masses or
How can Christians teach the dangers of deifying either masses or
leaders when many shun the company of political sinners?
How does one balance security and freedom in a political system?
How does a class society or a classless society help more toward the
How does a class society or a classless society help more toward the
attainment of [self-expression and redemption]?
How is the contrast between democratic ideals and reality any greater
than that between Christian ideal and action?
How are we disappointed in democracy, or confused because of
democratic life's complexity?
How can all people achieve permanent peace?
How has Christianity a social and democratic message only for small
How can all people achieve permanent peace?
How has Christianity a social and democratic message only for small
units of seekers or is the gospel capable of influencing large social
units and nations?
How are we wise to leave leadership to religiously indifferent people or
enemies of religion and democratic rights?
What can we do to spread the spirit of Christian democracy among
governments, political parties, employers, workers?
How are Christians ready not only to preach but to act, to teach, to write, to organize, to administer, to lead in politics?
15. War is the Enemy (by A. J. Muste; 1942)
"Why did you keep still while we were engaged in senseless slaughter?
Why should we have any special confidence in you who took pains to
keep your counsel until everybody agreed with you?
What as yet uncalculated sacrifice in prayer, giving, witnessing, renun-
ciation of war are we called to, so that in us the world's enmity may
be slain?
What reason have we to believe that after following the same foolish and
disastrous behaviors, we shall suddenly change and follow new, wise,
and successful ones?
What will be the personal & social reactions as the divorce between inner
state & outward act becomes more complete—& when one returns to
reality & contemplates with unveiled eyes what one has done [in war]?
Why should so many Christians be so sure that the way of Reconciliation
would not work?
16. Peacemakers’ Dilemma: Plea for a Modus Vivendi in the Peace Move-
ment (by Bertram Pickard; 1942)
"How can [one] claim to overcome evil in others by non-violent methods
before [one] overcomes the evil in [oneself]?"
What would absolutely just positions of [intra-national or international
affairs look like]?
What would approximate justice look like?
In the absence of coercive power, what would prevent a mass move-
ment of the under-privileged toward "places in the sun?"
If the problem of violence in [a nation's] social life is serious, how can it
be imagined that control of international and interracial relations is,
by some magic, easy?
How is there a Pacifist Framework?
How are terrific disagreements in what constitutes justice to be dealt with
[while national forces are being reduced and the international police
system is in its early stage of development]?
What should be the pacifist attitude in the event of a Socialist govern-
ment coming into power constitutionally and then being challenged
by an unconstitutional counter-revolution?
17. New Nations for Old (by Kenneth Boulding; 1942)
Given its undeniable drawbacks, unprofitability, & immortality, how does
war still survive?
18. Anthology with Comments (by Elizabeth Gray Vining; 1942)
19. Participation in Rural Life (by Mildred Binns Young; 1942)
How is an administrator's delegation of responsibility a form of isolation?
Where does leisure come into a rural or other style of life?
[How widely available must cultural opportunities be before a culture is
18. Anthology with Comments (by Elizabeth Gray Vining; 1942)
19. Participation in Rural Life (by Mildred Binns Young; 1942)
How is an administrator's delegation of responsibility a form of isolation?
Where does leisure come into a rural or other style of life?
[How widely available must cultural opportunities be before a culture is
healthy & whole?]
What shall education be in an ideal farming community?
[How can farmers and the prophets of farm life be supported while
What shall education be in an ideal farming community?
[How can farmers and the prophets of farm life be supported while
they earn at least part of their living from the soil, reclaim it, and
slowly sketch in new designs for farm living]?
How have I made the most of myself; how have I done justice to my
own possibilities; how have I fully used the capacities given me?
20. Guide to Quaker Practice (by Howard H. Brinton; 1943)
How is there a living silence in which you feel drawn together by the
power of God in your midst?
How is the vocal ministry in your meetings exercised under the direct
leading of the Holy Spirit, without prearrangement, and in the sim-
plicity and sincerity of Truth?
How are your meetings for business held in a spirit of love, understan-
ding and forbearance?
How do you seek the right course of action in humble submission to
How do you seek the right course of action in humble submission to
the authority of Truth and patient search for unity?
How do your children receive the loving care of the Meeting and are
they brought under such influences as tend to develop their reli-
gious life?
How do you counsel with those whose conduct or manner of living
gives ground for concern?
What are you doing to ensure equal opportunities in social and eco-
What are you doing to ensure equal opportunities in social and eco-
nomic life for those who suffer discrimination because of race,
creed or social class?
What are you doing to understand and remove the causes of war
and develop the conditions and institutions of peace?
What are you doing to interpret to others the message of Friends
and to cooperate with other in the Christian message?
How do you make a place in your daily life for inward retirement
and communion with the Divine Spirit?
How are you careful to keep your business and your outward activi-
ties from absorbing time & energy that should be given to spiri-
tual growth & [your right share of] the service of your religious
society?
How do you faithfully maintain our testimony against military training
and other preparation for war . . . as inconsistent with the spirit
and teaching of Christ?
21. Reality and the Spiritual World (by Thomas R. Kelly; 1942)
How can we be sure that God is real, and not just a creation of our
wishful thinking?
Why are you so sure there is a Reality corresponding to your reli-
gious cravings?
How does the spiritual world behave towards us?
How does the spiritual world behave towards us?
By whom is the spiritual world peopled?
[How do we decide in between conflicting views of the spiritual world],
rejecting some and accepting others?
How do you begin a double mental life, [outer and inner]?
How can a new [inward] bondedness be the meaning of being in the
How can a new [inward] bondedness be the meaning of being in the
Kingdom of God?
How do you carry some small group of people who rest upon your
How do you carry some small group of people who rest upon your
hearts not as obligations but as fellow-travelers?
22. Relief and Reconstruction: Notes on Principles Involved in Quaker
Relief Service (by Roger C. Wilson; 1943)
What is it that gives relief projects a sense of direction & coherence?
How do we grapple with the evil that permits people to regard war as
How do we grapple with the evil that permits people to regard war as
a possible even though hateful method of action?
How does our relief work help people get to their feet and take a re-
newed or increasing measure of responsibility for the common
life?
How should pacifist relief workers have allowed suffering to go un-
tended in order to [bring about peace negotiations]?
How far could or should a relief work group identify themselves with
a political group having a vigorous relief policy?
How is the relief work designed to help people to make the best of
and develop their own resources?
How did the presence of and faith in FAU increase or decrease the
sense of mutual relationship between local residents and their
permanent official and voluntary organizations?
How did FAU affect the long-term sense of apathy in those relation-
ships?
How should relief be administered in a country engaged in civil war?
How should relief workers handle their political sympathies?
Why should they be expected to maintain neutrality in relation to
How should relief be administered in a country engaged in civil war?
How should relief workers handle their political sympathies?
Why should they be expected to maintain neutrality in relation to
the politics of foreign countries?
How have we got a moral obligation to try & spread the Anglo-Ameri-
can conception of committee work in order that the bitterness &
separatism of Continental socio-political life be lessened?
23. Clash by Night (by Wallace F. Hamilton; 1944)
What Else Can We Do" [Besides War]?
What answer did I have that wasn't a blind assertion of faith?
How did he have a faith that some worthy peace would come of the
sins of war?
Where are pacifists and COs going? How are we getting there? How
Where are pacifists and COs going? How are we getting there? How
are we/they in danger of being sidetracked?
What makes war supporters fight? Who are THEY as the segre-
gated CO sees them?
Why do people think it is necessary to keep nurtured within them-
Why do people think it is necessary to keep nurtured within them-
selves the will to war?
How will the internationalist build an international organization after
How will the internationalist build an international organization after
2 world wars in a generation?
How can a house of international goodwill be built on war-whipped
sands of hatred, suspicion and greed?
24. We are Accountable: A View of Mental Institutions (by Leonard
Edelstein; 1945)
How can laymen, [including judges], be expected to judge [mental
How can laymen, [including judges], be expected to judge [mental
competence] in cases where [mental health] experts disagree?
How can we sustain the judge's authority to commit a person, when
one has no real understanding of their condition?
How should dischargeable patients be released during periods of
economic depression?
How is their former mental institution the best place to shelter them?
How can we, by observing the extremes of [mentally ill] behavior,
How is their former mental institution the best place to shelter them?
How can we, by observing the extremes of [mentally ill] behavior,
[use those observations] to reflect on our own shortcomings?
How can we give love & understanding that will bring warmth and
comfort in the solitude of the mental patients' bewildered minds?
25. Militarism for America (by Grover L. Hartman; 1945)
How sound is the argument that conscripted post-war service is
25. Militarism for America (by Grover L. Hartman; 1945)
How sound is the argument that conscripted post-war service is
good for young men's health?
How does the US wish to foster hatred in its soldiers?
What could be more dangerous to American freedom than military
What could be more dangerous to American freedom than military
bureaucracy administering a program "necessary for national
security?"
How long before a one year training program becomes 2 or 3 years?
How could compulsory military training of young men be a 1st step
How could compulsory military training of young men be a 1st step
in a much greater program of state control?
How do we know that in voting a military draft we are not taking a
1st step toward a far broader program of state control of our
lives and property?
26. The Quaker Meeting: A Personal Experience & Method Described
& Analysed (by Howard E. Collier; 1945)
27. Sources of the Quaker Peace Testimony (by Howard H. Brinton; 1945)
How do we choose between taking an absolute, uncompromising stand,
far beyond what the average person would take, and taking a stand
that is not so far ahead of average people so as to be out of touch
with them?
28. Barclay in Brief (edited by Eleanore Price Mather; 1945)
How far may Christ prevail in us while we are in this life?
How far may we prevail over our soul’s enemies, in and by Christ's
How far may Christ prevail in us while we are in this life?
How far may we prevail over our soul’s enemies, in and by Christ's
strength?
How would it greatly contribute to Christianity’s commendation, & to
How would it greatly contribute to Christianity’s commendation, & to
the increase of the life & virtue of Christ, if all superfluous titles of
honour, profuseness & playing were laid aside & forborne?
29. The Inward Journey of Isaac Penington (edited by Robert J. Leach;
1944)
Where art Thou? How art thou in thy soul’s rest?
How dost thou feel the virtue and power of the gospel?
How dost thou feel the life and power flowing in upon thee from the free
Where art Thou? How art thou in thy soul’s rest?
How dost thou feel the virtue and power of the gospel?
How dost thou feel the life and power flowing in upon thee from the free
fountain?
How is the load really taken off from thy back?
How is the load really taken off from thy back?
How hast thou found or missed this?
How art thou in the living power, in the divine life, joined to the spring of
life, drawing water of life out of the well of life with joy?
How art thou dry, dead, barren, sapless, at best unsatisfiedly mourning
after what thou wantest?
And if a man thus miss the way, how can he attain the end?
If a man begin not in the true faith, in the living faith, how can he attain
And if a man thus miss the way, how can he attain the end?
If a man begin not in the true faith, in the living faith, how can he attain
the rest which the true faith alone leads to?
What is love?
What is love?
What shall I say of it, or how shall I in words express its nature?
How dost thou pray? How camest thou to learn to pray?
How wast thou taught from above [or from] thine own natural part?
How wast thou ever able to distinguish the sighs and groans of the
How wast thou taught from above [or from] thine own natural part?
How wast thou ever able to distinguish the sighs and groans of the
spirit’s begetting from the sighs and groans of thy own natural and
affectionate part?
How will the Lord assist the magistrate, who in his fear waits on him?
How did we ever think, in our dry, dead, barren estate, to have seen
How will the Lord assist the magistrate, who in his fear waits on him?
How did we ever think, in our dry, dead, barren estate, to have seen
such a day as this?
30. William Penn’s No Cross, No Crown (Abridged by Anna Brinton; 1945)
What must we do, to be witnesses of his power & love?
How can Christ be thy Lord when thou dost not obey him?
How canst thou be Christ's servant & never serve him?
30. William Penn’s No Cross, No Crown (Abridged by Anna Brinton; 1945)
What must we do, to be witnesses of his power & love?
How can Christ be thy Lord when thou dost not obey him?
How canst thou be Christ's servant & never serve him?
Where does this cross appear, and where must it be taken up?
What is the great work and business of [one who respects the cross]?
What is the great work and business of [one who respects the cross]?
What is our cup and cross that we should drink and suffer?
How shall a "heart prepared by the Lord" be obtained?
How can worship instituted by Christ include those unprepared for
How shall a "heart prepared by the Lord" be obtained?
How can worship instituted by Christ include those unprepared for
worship, those who daily have unclean thoughts, words, & deeds?
How & why do we show honor to all?
What expense of precious time is [wasted] on things that perish?
31. Quakerism and India (by Horace G. Alexander; 1945)
How do Asia’s poverty problems & of Asia’s [desire] to be free from
What expense of precious time is [wasted] on things that perish?
31. Quakerism and India (by Horace G. Alexander; 1945)
How do Asia’s poverty problems & of Asia’s [desire] to be free from
Western control touch the Society of Friends?
Schools, student hostels, hospital & dispensaries are needed; how are
they the main task of Christian missions?
How can the FAU and the AFSC have a wider influence than any of the
older missionary bodies?
32. Our Hearts are Restless (by Gilbert Kilpack; 1946)
Why am I here? What is the point to my life, human life, any life?
How are we [becoming] ready to give way daily to God's unitive hea-
ling, both the cauterizing & the anointing?
How can the nightmare epoch in which we live [help] arouse us to [this]
our condition?
How are we ready to be discovered by the love and truth which has been seeking us everlastingly?
How are we ready to be discovered by the love and truth which has been seeking us everlastingly?
How does the light grow in ascendancy over the dark & lead us to be-
come the Light's Children?
How does "the secret shining of God's seed" become a living flame,
that we may be filled with light?
What can God do with strong bodies, proud churches, and great cities
from which the heart of love has departed?
33. Quaker Anecdotes (by Irvin C. Poley & Ruth V. Poley; 1947)
"One never knows, does one? & when one does, one isn't sure, is
33. Quaker Anecdotes (by Irvin C. Poley & Ruth V. Poley; 1947)
"One never knows, does one? & when one does, one isn't sure, is
one?"
"How does the clerk get the sense of the meeting if there isn't any
"How does the clerk get the sense of the meeting if there isn't any
sense?"
'Seekest thou great things for thyself?
34. Contributions of the Quakers (by Elizabeth Janet Gray; 1947 (Great
34. Contributions of the Quakers (by Elizabeth Janet Gray; 1947 (Great
Britain Copyright 1939)
What are the contributions of the people called Quakers to the USA?
What is the Quaker belief’s central core that finds expression in the
What is the Quaker belief’s central core that finds expression in the
Quaker way of life?
35. The Self to the Self (by Dora Willson; 1947)
How can we rule our inner-self island democratically, with no sup-
35. The Self to the Self (by Dora Willson; 1947)
How can we rule our inner-self island democratically, with no sup-
pressed, dissatisfied minorities?
How can we be wise inner-self householders, be aware of all the
rooms in our "house" and make use of all our house?
What should our relationship with our self look like?
How do we establish, maintain and develop it?
[Why has the "as thyself" clause of Jesus' "great commandments,"
How do we establish, maintain and develop it?
[Why has the "as thyself" clause of Jesus' "great commandments,"
the relationship] of self to self, been so consistently ignored or
even contradicted?
How do we come to true creative love of self? "
How are we to be patient in bearing a neighbor's faults, if we are im-
How are we to be patient in bearing a neighbor's faults, if we are im-
patient with ours?
How can a meeting spread initiative and responsibility throughout its
36.
Martha and Mary: A Woman’s Relationship to her Home (by
Jose-
phine Moffett
Benton; 1947)
How are we best to appreciate this good thing called marriage?
Whose fault it is that Froken de Bar drinks?
How do any human beings ever realize life while they live it, every,
How are we best to appreciate this good thing called marriage?
Whose fault it is that Froken de Bar drinks?
How do any human beings ever realize life while they live it, every,
every minute?"
How much need is there to experiment with new inspirational, medi-
How much need is there to experiment with new inspirational, medi-
tation books over the tried & true?
37. Are Your Meetings Held in the Life by Margaret M. Cary; 1946 (?)
How are Your Meetings Held in the Life?37. Are Your Meetings Held in the Life by Margaret M. Cary; 1946 (?)
How can a meeting spread initiative and responsibility throughout its
membership instead of overworking a small group?
How can a meeting absorb children who are growing up in the midst
How can a meeting absorb children who are growing up in the midst
& give them those qualities which will later make for adult lea-
dership?
How shall a woman apportion her time among home, meeting, and
How shall a woman apportion her time among home, meeting, and
other activities?
“What do ye more?”
38. Wide Horizon (by Anna Cox Brinton; 1947)
Why do we remember certain passages & episodes?
If America has so much, why should any have to struggle there for a
“What do ye more?”
38. Wide Horizon (by Anna Cox Brinton; 1947)
Why do we remember certain passages & episodes?
If America has so much, why should any have to struggle there for a
proper share?
Who is “a typical” American?
What is our responsibility for this [mind-numbed] generality?
How do we discover ways "to comfort & help the weak?"
How can our schools and colleges function in and for the religious
Who is “a typical” American?
What is our responsibility for this [mind-numbed] generality?
How do we discover ways "to comfort & help the weak?"
How can our schools and colleges function in and for the religious
life?
Where do we now see hero or prophet?
How do we make in our desert a pathway for Peace?
How can we develop relatedness that will really bind?
How has one become or not become a part of what one has met in
Where do we now see hero or prophet?
How do we make in our desert a pathway for Peace?
How can we develop relatedness that will really bind?
How has one become or not become a part of what one has met in
one’s travels?
What has become of the saved time from labor-saving devices?
Where are the extended family members that could be counted on for
What has become of the saved time from labor-saving devices?
Where are the extended family members that could be counted on for
babysitting?
39. Christianity & Civilization (Burge Memorial Lecture, 1940, at Oxford
39. Christianity & Civilization (Burge Memorial Lecture, 1940, at Oxford
by Arnold J. Toynbee; 1947)
What is the Christian Church's relation to the Kingdom of Heaven?
If the Church were to replace temporal civilizations as a single worldwide and enduring representative of the people, how would it mean that
the Kingdom of Heaven would then have been established on Earth?
How are higher religions essentially and incurably anti-social?
How are spiritual and social values antithetical and inimical to each
How are spiritual and social values antithetical and inimical to each
other?
How is the spiritual opportunity given by Christianity an indispensable
How is the spiritual opportunity given by Christianity an indispensable
condition for salvation?
40. Quaker Message (extracts of Quaker belief & practice & present
significance by Sidney Lucas; 1948)
“You will say ‘Christ said this, and the apostles say this’, but what canst
thou say?”
How can we rise to the thought and the practice of a great Quaker
How can we rise to the thought and the practice of a great Quaker
brotherhood, organized to serve the world of God’s children by
changing the unnatural anger & aversion which makes them
enemies into that loving cooperation which will turn the
whole world into a Society of friends?
41.
Studies in Christian Enthusiasm: Illustrated from Early Quakerism (by
Geoffrey F. Nuttall; 1948)
"Wherefore art thou in this room, and thy life trampling upon in the Geoffrey F. Nuttall; 1948)
street?
How dost thou know but somebody may be reach'd by thy tears?
42.
The Discipline of Prayer (by Fredrick
J. Tritton;
1948)
What will you pursue until your objective is satisfied?
How am I to fulfill my responsibility to intercede for others?
How might I make use of a list of those needing help?
How can we practice intercession when we are greatly in need of the
How dost thou know but somebody may be reach'd by thy tears?
What will you pursue until your objective is satisfied?
How am I to fulfill my responsibility to intercede for others?
How might I make use of a list of those needing help?
How can we practice intercession when we are greatly in need of the
"streams of refreshing" and feel useless?
[How can a religious society resist being transformed by the world
according to
a worldly pattern]?
Why is it our meetings don't throb with spiritual life more often?
[How can we learn as individuals to cultivate a deep impulse that seeks
Why is it our meetings don't throb with spiritual life more often?
[How can we learn as individuals to cultivate a deep impulse that seeks
out heavenly Presence]?
Whom have I in Heaven but thee? Who is there on earth beside thee?
Whom have I in Heaven but thee? Who is there on earth beside thee?
43. Standards of Success (by Teresina Rowell Havens; 1948)
How are there many modern prophets who tell businessmen in an
How are there many modern prophets who tell businessmen in an
attractive suburb that God despises their mansions and will destroy
them?
“What should I do with that by which I do not become deathless?”
How have you found God and realized the oneness of your soul with
“What should I do with that by which I do not become deathless?”
How have you found God and realized the oneness of your soul with
Cosmic Reality?
“How do you live together in concord and amity, harmony and unison, viewing one another with eyes of affection?
What is to be the standard of success for most men and women?
“How have I fulfilled the potential of my particular state?
“How do you live together in concord and amity, harmony and unison, viewing one another with eyes of affection?
What is to be the standard of success for most men and women?
“How have I fulfilled the potential of my particular state?
Have I dedicated all my work to God?
What is True Man?
How are we to free ourselves from the subtle influence of this [size/
What is True Man?
How are we to free ourselves from the subtle influence of this [size/
number] standard, which continues to affect our unconscious
judgment of our own worth?
[How can our modern culture find mental or physical health, creativity,
[How can our modern culture find mental or physical health, creativity,
& holiness without some criterion of success deeper than outward
action alone?
44. Quaker Doctrine of Inward Peace (by Howard H. Brinton; 1948)
How is inner peace, free from all sense of pressure attainable?
44. Quaker Doctrine of Inward Peace (by Howard H. Brinton; 1948)
How is inner peace, free from all sense of pressure attainable?
45.
Zwischen Krieg und Frieden “Between War and Peace”) by
Wilhelm
Sollmann in German; 1948)
Sollmann in German; 1948)
46. The Faith of an Ex-agnostic (by Carol R. Murphy; 1948)
What are the characteristics, vital or lethal, of our Western culture?
How long will scientific integrity last in this struggle for power fought with
What are the characteristics, vital or lethal, of our Western culture?
How long will scientific integrity last in this struggle for power fought with
armies of ex-Nazi scientists?
How shall we persuade humankind to concentrate on inner growth?
How can an unexamined morality long remain the motive power of
How can an unexamined morality long remain the motive power of
human effort?
If non-resistance means the victory of a military conqueror, how far
If non-resistance means the victory of a military conqueror, how far
away will eventual deliverance be, and how responsible is the non-
resister for the intervening years of rapine?
How are we going to put some pep into virtue?
Why should we love humankind? Are we worth it?
Why should we love humankind? Are we worth it?
What are we, anyway?
How is religion true as well as well as useful?
How is religion true as well as well as useful?
How is the universe basically good, bad, or indifferent?
Is it a divine creation or not?
How are ideals separated from reality, or are they real and acting on
How are ideals separated from reality, or are they real and acting on
reality?
What growth or purpose is responsible for all this?
What growth or purpose is responsible for all this?
How was it possible?
What is the meaning of meaning?
How does the self have any independent determining power of its own?
What is its relation to its constituent parts & to its environment?
How can fractured will pull itself together?
How shall we realize that we do belong to a whole?
How is creative activity only one of many forces, or an expression of the
What is the meaning of meaning?
How does the self have any independent determining power of its own?
What is its relation to its constituent parts & to its environment?
How can fractured will pull itself together?
How shall we realize that we do belong to a whole?
How is creative activity only one of many forces, or an expression of the
principle by which the universe exists & functions?
47. The Nature of Quakerism (by Howard H. Brinton; 1949)
To what extent can a type of behavior, developed within a small commu-
nity become a standard for action outside that community?
48. The Society of Friends (by Howard H. Brinton; 1949)
48b. Kasturba: Wife of Gandhi (By Sushila Nayyar; 1948)
How can success of a national movement hinge on widespread perfor-
48b. Kasturba: Wife of Gandhi (By Sushila Nayyar; 1948)
How can success of a national movement hinge on widespread perfor-
mance of a simple daily task?
Why should [young] Mahdev have gone & not I? Is this God's justice?
Who was to console whom?
How can Mahadev's noble death be a sin of his colleagues?
God made us all. How can there be any high & low?"
Why should Bapuji have pitted himself against such a mighty govern-
Why should [young] Mahdev have gone & not I? Is this God's justice?
Who was to console whom?
How can Mahadev's noble death be a sin of his colleagues?
God made us all. How can there be any high & low?"
Why should Bapuji have pitted himself against such a mighty govern-
ment?
How could he be a silent witness to all that was happening?
How could he share the sufferings of his countrymen from behind the
How could he be a silent witness to all that was happening?
How could he share the sufferings of his countrymen from behind the
bars?
How could he make the Government see the wrong they were heaping
How could he make the Government see the wrong they were heaping
on dumb millions?
What did it matter if Gandhiji sacrificed his rest for a few days?
Why should anybody stand in the way of a thing that gives him peace of
What did it matter if Gandhiji sacrificed his rest for a few days?
Why should anybody stand in the way of a thing that gives him peace of
mind?
How can he keep away from her and how can we ask him to do so?
49. Christ in Catastrophe: an inward record (by Emil Fuchs who found
How can he keep away from her and how can we ask him to do so?
49. Christ in Catastrophe: an inward record (by Emil Fuchs who found
serenity through suffering;1949)
How will our nation [Germany in 1932] become a stronghold of peace in
the center of Europe, or would she open the doors of violence and
war again?
What do you want?
Shall your children save their lives by losing their conscience?
How are you alone right and all others wrong?
How are you alone right and all others wrong?
How are you or they mad?
How high must the tower be from which we have to fall?
Why did so very many, very clever and orthodox theological thinkers,
How high must the tower be from which we have to fall?
Why did so very many, very clever and orthodox theological thinkers,
scholars, pastors & leaders not recognize evil?
How will you destroy yourselves, or give yourselves to the grip of God’s
power & find thereby a new life in which love, not greed or lust for
power is the new dynamic?
But where is there strength, where real life in forgetting?
How can you say anything to us that will give us hope?
How do you belong to those who in their egotism lament their misery &
How can you say anything to us that will give us hope?
How do you belong to those who in their egotism lament their misery &
poverty and seek to find a way out only for themselves?
How do you belong to those who see a way of help for others [not invol-
ving] outward power and armies?
How can there be happiness? How can these things be?
How can God be love, when all still happens that has happened in the
How can God be love, when all still happens that has happened in the
world of men—and will go on happening in time to come?
How much of God may there have been in this your brother, your sister,
whom you killed, starved, denied education and constructive living, or
drowned in luxury?
“How can you dare to stand entirely alone?
When will we be ashamed to call Christian those who trust in the sword?
How is God real? How are we real? When will we be ashamed to call Christian those who trust in the sword?
What does it mean, this trusting in God?
50. Self-deceit: [A Comedy on Lies; a Way of Overcoming them] (by
50. Self-deceit: [A Comedy on Lies; a Way of Overcoming them] (by
Frederick William Faber (1858); edited by Gilbert Kilpack; 1949)
How is life at every turn making unpleasant revelations of self?
Who ever saw anyone who didn't long for praise?
Why are people who boast of independence of others' judgment servile,
How is life at every turn making unpleasant revelations of self?
Who ever saw anyone who didn't long for praise?
Why are people who boast of independence of others' judgment servile,
fawning, & deceitful?
How am I seeking confirmation of what I already half-believe, rather than
How am I seeking confirmation of what I already half-believe, rather than
true guidance?
How is there anything substantial in creation?
Who in the world is real? Where is spiritual life in the world?
What will the result be of breaking away from the undignified bondage of
How is there anything substantial in creation?
Who in the world is real? Where is spiritual life in the world?
What will the result be of breaking away from the undignified bondage of
a pious life, or of avoiding the cultivation of an interior spirit in the
hope of not being fooled?
How will one's exceedingly petty concerns and conceits then be one's
masters?
How much worse will those concerns and conceits be made without
How much worse will those concerns and conceits be made without
allowing grace to encourage the natural sweetness of one's natural
character?
What then will make us real?
What then will make us real?
51. Worship (by John Woolman; edited in 1950)
What is worship? How shall we have faith?
How do I in all my proceedings keep to that use of things which is
How do I in all my proceedings keep to that use of things which is
agreeable to Universal Righteousness?
How do the seeds of war have any nourishment in these our posses-
How do the seeds of war have any nourishment in these our posses-
sions?
How doth pride lead to vanity?
How doth vanity form imaginary wants, [which in the end spreads deso-
How doth pride lead to vanity?
How doth vanity form imaginary wants, [which in the end spreads deso-
lation in the world]?
How doth Christ condescend to bless thee with his presence, to move
How doth Christ condescend to bless thee with his presence, to move
and influence to action?
52. Search: A Personal Journey Through Chaos (by Ruth Tassoni; 1950)
Why shouldn't the [poor] come & dispossess us?
What is your ultimate source of conviction?
When offering relief, what will you do to other people seeking help under
52. Search: A Personal Journey Through Chaos (by Ruth Tassoni; 1950)
Why shouldn't the [poor] come & dispossess us?
What is your ultimate source of conviction?
When offering relief, what will you do to other people seeking help under
stress?
What spiritual resources will you be able to convey?
What spiritual resources will you be able to convey?
53. The Power of Truth (by Herrymon Maurer; 1950)
Where is the simplicity of Truth?
54. Prophetic Ministry (Text of Dudleian Lecture at Harvard; April 26, 1949;
by Howard Brinton; 1950)
What then can we learn from these 3 centuries of experiment with an
unordained ministry exercised by self-trained men and women?
How can we look for a similar outpouring of the Spirit as in the declining
How can we look for a similar outpouring of the Spirit as in the declining
Greco-Roman world when Christianity began?
55. The Pendle Hill Idea (by Howard Haines Brinton; 1950)
56. Toward Pacifism: [Convincement & Commitment of a Young European]
55. The Pendle Hill Idea (by Howard Haines Brinton; 1950)
56. Toward Pacifism: [Convincement & Commitment of a Young European]
(by Gunnar Sundberg; 1950)
[How] is pacifism on the way out?
What on earth had been going on inside of me [in the midst of a "mock" fighting frenzy]?
Why had my emotions been frightfully stirred?
What did I have inside of me?
How can we see the point of fighting a country which was our ally &
[How] is pacifism on the way out?
What on earth had been going on inside of me [in the midst of a "mock" fighting frenzy]?
Why had my emotions been frightfully stirred?
What did I have inside of me?
How can we see the point of fighting a country which was our ally &
friend 10 years ago?
How is nationalism the inexplicable anachronism of our time?
How is our goal to educate good citizens for democracy as it exists at
How is our goal to educate good citizens for democracy as it exists at
the present time?
What are other reasons besides hunger for people to kill each other?
How much of one's energy should pacifism take?
What Would you do, if Somebody Broke into your House to Kill your
How much of one's energy should pacifism take?
What Would you do, if Somebody Broke into your House to Kill your
Family?
How much Should we Refuse to do Because of our Pacifist Convictions?
How does one live as a pacifist in a world where it is impossible to do
How much Should we Refuse to do Because of our Pacifist Convictions?
How does one live as a pacifist in a world where it is impossible to do
anything without helping war machinery?
What responsibility does a pacifist have to inform those around him of
What responsibility does a pacifist have to inform those around him of
his decision to not kill?
How does one deal with others' expectations that one will resort to vio-
lence to defend one's self & those around one?
How can one be a Pacifist & yet not sanction evil in some form or other?
How can one be a Pacifist & yet not sanction evil in some form or other?
How is trying to
stop an enemy intruder with friendliness cooperation with evil?
How could we revolt against Hitler, when you all sat back and did
stop an enemy intruder with friendliness cooperation with evil?
How could we revolt against Hitler, when you all sat back and did
nothing?"
How shall we succeed? How will humankind succeed?
[How] is it better for us, all round, not to have any picture?
How do we concentrate seriously on the energy-flow as a divine Spirit,
How shall we succeed? How will humankind succeed?
[How] is it better for us, all round, not to have any picture?
How do we concentrate seriously on the energy-flow as a divine Spirit,
and play down the ideas of the will of God and the love of God?
57. [Life Sketch] of Harold C. Goddard (1878-1950)/ Atomic Peace: The
57. [Life Sketch] of Harold C. Goddard (1878-1950)/ Atomic Peace: The
Reaction of Good (by Margaret Goddard Holt/ Harold C. Goddard;
1950)
How did the daisy happen?
How did it decide to be a daisy and not a buttercup?
How is the dirt part of the daisy being a daisy?
How shall we meet the menace of modern scientific war?
How does Jesus’ advice to study evil, & then turn it inside out, fit the
How did the daisy happen?
How did it decide to be a daisy and not a buttercup?
How is the dirt part of the daisy being a daisy?
How shall we meet the menace of modern scientific war?
How does Jesus’ advice to study evil, & then turn it inside out, fit the
present situation?
What name do we give the force we find inside us?
How is it that war breeds war, but an old story about war breeds peace?
What name do we give the force we find inside us?
How is it that war breeds war, but an old story about war breeds peace?
58. Ten Questions on Prayer (by Gerald Heard; 1951)
1.How is it valid for us to pray for others?
How is it unavoidable, an essential step, to pray for other?
How have our keenest prayers, perhaps the first we ever offered with
whole-hearted intensity, been to know God better & love Him more?
How has our sharpest pain, driving us to implore His aid to lessen it,
been because we felt so far from Him and because we realized how
little we cared for Him . . .?
Why should we wish to exploit God ?
How is not our wish to pray for other sufficient guaranty for the purity of
How is not our wish to pray for other sufficient guaranty for the purity of
our prayer?
How is it not difficult to pray with intensity, but without asking anything
How is it not difficult to pray with intensity, but without asking anything
specific?
How can God be all that we have believed God to be?
How can God endure for God’s creature to be in this pass?
How is it an essential step in our knowledge of God and our trust in ,
How can God be all that we have believed God to be?
How can God endure for God’s creature to be in this pass?
How is it an essential step in our knowledge of God and our trust in ,
God to pray for others, and then watch God?
2. How will praying for others be productive of constructive results
in securing peace?
What is peace?
3. How serious is the barrier presented by secular minds in the
3. How serious is the barrier presented by secular minds in the
United Nations to our efforts to reach God through these men?
What has God created the world for?
What about feeling as if I am wasting my time praying?
Why should I be doing one of the jobs that is due for me to do?
4. How does prayer have any effect on the wills of men who are
What has God created the world for?
What about feeling as if I am wasting my time praying?
Why should I be doing one of the jobs that is due for me to do?
4. How does prayer have any effect on the wills of men who are
indifferent to spiritual values?
5. What can one do to stimulate the will to pray for others, in per-
sons who ordinarily pray only for themselves?
How did you pray? When did your results come?
How long have you had those results?
How long have you had those results?
Do you really feel happy about it?
How do you find your peace of mind has increased?
How do you find that you are now really getting on better with others?
6. How do we love someone before we can pray effectively for him?
How can we despise Stalin, or even what he does, and at the same time
How do you find your peace of mind has increased?
How do you find that you are now really getting on better with others?
6. How do we love someone before we can pray effectively for him?
How can we despise Stalin, or even what he does, and at the same time
pray successfully for him?
How would I if I were in their position have done better?
What would I do if I ceased at this moment ceased to be a critic in the
What would I do if I ceased at this moment ceased to be a critic in the
opposition and had to take over the Meeting?
How did Stalin meet any teachers [at seminary] who only cared for God?
How is it to be expected that our prayer life will force us into an active
How is it to be expected that our prayer life will force us into an active
program in the political and economic field?
7. What is the relation in effectiveness between intensity over a
7. What is the relation in effectiveness between intensity over a
prolonged prayer time and repeated short prayers?
What are [older insomniacs] to do with their hours of rest?
How are the emotions involved in prayer?
What should the prayer personal feeling be?
How is there too great an intensity of feeling?
8. How is prayer more effective when the person for whom you
What are [older insomniacs] to do with their hours of rest?
How are the emotions involved in prayer?
What should the prayer personal feeling be?
How is there too great an intensity of feeling?
8. How is prayer more effective when the person for whom you
pray knows that you are praying for him?
9. How are many individual prayers more effective than a smaller
number of groups meeting for intercessory prayer?
10. What bearing does the quality of one’s own life have on the
effectiveness of his prayers for other?
What are we doing as evidence of our contrition?
Why have we to know Him first as forgiver?
What shall we ask of those who respond to a call to prayer?
What helps can be offered?
59. Quaker Strongholds (by Caroline Stephens; abridged by Mary Gould Ogilvie;
1951)
Why cannot you be silent at home?
60. Promise of Deliverance (by Dan Wilson; 1951)
How can the overfed and privileged overcome starvation’s evils?
How do there exist now, visible nuclear communities, held together by an experience of unity so fundamental that the new society is emerging
Why have we to know Him first as forgiver?
What shall we ask of those who respond to a call to prayer?
What helps can be offered?
59. Quaker Strongholds (by Caroline Stephens; abridged by Mary Gould Ogilvie;
1951)
Why cannot you be silent at home?
60. Promise of Deliverance (by Dan Wilson; 1951)
How can the overfed and privileged overcome starvation’s evils?
How do there exist now, visible nuclear communities, held together by an experience of unity so fundamental that the new society is emerging
through them?
How could a community of individuals become so filled with the sense of
belonging now to the Kingdom of God that they would suffer even
their beloved community to be sacrificed in order to spread the
promise of the Kingdom for everyone?
61.
Guilt (by Gerhard Ockel; 1951)
How can we be redeemed without eating forbidden fruit, or opening Pandora's box [with hope inside]?
How has power to love kept pace with the accelerated functioning of human consciousness?
(by Anna Cox Brinton; 1951)
[What have Friends done in response to political & humanitarian
crises in Russia for 300 years (1656-1951)]?
Where differences arise, are endeavors made speedily to end them?
Where differences arise, are endeavors made speedily to end them?
How can an ending of differences be applied to groups of nations?
What burden can be compared with that of those who bear their [self-
63. Ninth Hour (by Gilbert Kilpack; 1951)
On what shall we meditate and how shall we pray in this our 9th hour?
made] crosses alone?
How do we expect the Kingdom will fall like a ripe plum into our empty
baskets?
If the Spirit of Christ comes into individual lives to free them from
If the Spirit of Christ comes into individual lives to free them from
worldly allegiance, how is it too much to expect that the same
shall be accomplished in the church?
64. Of Holy Disobedience (by A. J. Muste; 1952)
How can we emphasize “[positive and constructive service]” rather
than the refusal to fight?
How do young men who are eligible for it accept the IV-E classifica-
tion or take the more “absolutist,” non-registrant position?
How was what the committed Christian was doing then so definitely
not meaningful and sacrificial?
How is the rush to get into other jobs and to go to distant places moti-
vated by fear of men and of the authorities, by a desire to be
thought well of, or by a dread of social displeasure or legal
punishment?
Where does the State get the competence, or mandate to determine a
Christian believer’s vocation?
How is conforming with any provisions of a draft law, [in reality] pro-
moting war through conscription?
Why should pacifist [laymen and] ministers work harder to keep a
young pacifist from
[choosing to] go to jail rather than into civilian service, than to
[have them] think seriously about not going into the army?
How are the qualms people have about COs going to prison related to
[the strong social disapproval of going to prison, and the strong
social approval of becoming a soldier]?
How is it just possible that we older people are sometimes concerned
with sparing ourselves [disapproval] when we think we are solely
concerned about sparing teenagers?
How is [the prison experience] vastly more terrible than the war experi-
ence?
How do we have a right to [divert energy] from lifting the curse of con-
How do we have a right to [divert energy] from lifting the curse of con-
scription from the mass of youth into an effort to secure alternative
conscript service for COs?
As soon as [the State claims sovereign rights over [everyone], that there
are no rights higher than theirs, where then, will their usurpations
stop?
65. Reaching Decisions (by Howard Haines Brinton; 1952)
How can a free fellowship based on Divine guidance from within set up
any form of church government providing direction from without?
“How are Friends clear of importing, purchasing, disposing of or holding
mankind as slaves?”
66. The World in Tune (by Elizabeth Gray Vining; 1952)
How can a grubby and self-absorbed little human add anything worthy
to the Name of God?
What are the prayers of the whole universe more than expansions of
What are the prayers of the whole universe more than expansions of
that "O God?
67. The Ministry of Counseling (by Carol R. Murphy; 1952)
How does salvation of the soul include release from anxiety &
67. The Ministry of Counseling (by Carol R. Murphy; 1952)
How does salvation of the soul include release from anxiety &
meaninglessness?
What does it mean to help someone?
How can one help another towards spiritual strength or renewed faith?
How do I deal with a case of mental illness?
What responsibility does religion have to find means of making a real
What does it mean to help someone?
How can one help another towards spiritual strength or renewed faith?
How do I deal with a case of mental illness?
What responsibility does religion have to find means of making a real
difference in human lives?
How can psychotherapy seek to relate itself to religion's ultimate con-
cern?
How have Christians given or not given God's love & understanding
How have Christians given or not given God's love & understanding
effectively?
What is the place of God in counseling?
What is the place of God in counseling?
How must one feel in order to act as one does?
How would I have to feel if I were to behave like that?
68. Art and Faith (by Fritz Eichenberg; 1952)
Where does our adult enslavement begin?
How do we repay our great artists of the spirit, who give us so much
How would I have to feel if I were to behave like that?
68. Art and Faith (by Fritz Eichenberg; 1952)
Where does our adult enslavement begin?
How do we repay our great artists of the spirit, who give us so much
at such great cost in suffering and unrelenting labor?
How does the modern artist fit into this world? What is the nature of
his work and how does he speak to our condition?
69. Experiment with a life (by Howard E. Collier; 1952)
Why must such a man die on a cross? Why must his mission fail?
Why did I, who could be thrilled by ideals, fail lamentably to attain
them?
Where was that Well of living water, that source of life, in my experi-
Where was that Well of living water, that source of life, in my experi-
ence?
70. Science and the business of living (by James G. Vail; 1953)
How can the great accumulation of knowledge be interpreted so that
70. Science and the business of living (by James G. Vail; 1953)
How can the great accumulation of knowledge be interpreted so that
what is known shall be available when needed?
What is the impact of our work upon our civilization?
How are there some unifying principles comparable to chemistry and
How are there some unifying principles comparable to chemistry and
physics laws by which our complex relations as human beings
come into an intelligible order and harmony?
How can science help the human race to survive?
How do the things on which I am working contribute to the well being
How do the things on which I am working contribute to the well being
of all around the world, or how do they foster vices, prejudices,
of fears?
How do I realize that [the former] choice will be ultimately more satis-
fying since it has the approval of an inner monitor which distingui-
shes me from anima ls & represents the highest point in evolution?
If the obvious step of a courageous waging of peace is impractical,
what is the alternative?
How is there anything more worthy of our effort?
What is our purpose in devoting our energy to an industry, church,
How is there anything more worthy of our effort?
What is our purpose in devoting our energy to an industry, church,
government, or any institution in which many people are asso-
ciated?
How is it to satisfy the urge to exert power on the part of a few, or is it to
create a community?
Why should it be too much for each of us working according to his
Why should it be too much for each of us working according to his
special talents to contribute to a world in which the welfare of all
is a serious objective?
To what extent can we leave to others the responsibility for the end
use of our technical work?
How have you ever pondered the teaching of history?
71. Let your Lives Speak (by Elfrida Vipont Foulds; 1953)
On what far mountain of the spirit does the vision for our own day await us?
How can we be sure that we walk our “service road” with a sensitive spirit, ready to leave it
71. Let your Lives Speak (by Elfrida Vipont Foulds; 1953)
On what far mountain of the spirit does the vision for our own day await us?
How can we be sure that we walk our “service road” with a sensitive spirit, ready to leave it
for the barren mountain if the Lord wills it?
Where are the “overflowings of sweetness & peace” to be found [today]?
72. The Indian Testimony (by Amiya Chandra Chakravarty; 1953)
73. The Inner Islands (by Winifred Rawlins; 1953)
[How does] youth know some of the keenest despairs because [of having] no time to
Where are the “overflowings of sweetness & peace” to be found [today]?
72. The Indian Testimony (by Amiya Chandra Chakravarty; 1953)
73. The Inner Islands (by Winifred Rawlins; 1953)
[How does] youth know some of the keenest despairs because [of having] no time to
gather a philosophy of reality?
How are specific disciplines for daily living, deliberately decided on, necessary for spiritual
How are specific disciplines for daily living, deliberately decided on, necessary for spiritual
growth?
[How can we practice dying in our lives, so as to understand our own death, and achieve
[How can we practice dying in our lives, so as to understand our own death, and achieve
it as a final and wholly satisfying act?
How can we support the dying in their most tremendous experience of all]?
How do you reconcile what seems an almost indulgent attitude towards yourself with the
How can we support the dying in their most tremendous experience of all]?
How do you reconcile what seems an almost indulgent attitude towards yourself with the
need for heroism?
74. Everyman’s Struggle for Peace (by Horace Gundry Alexander; 1953)
How can war be banished from the earth?
How are people to be persuaded to accept the authority of world government and loyally
74. Everyman’s Struggle for Peace (by Horace Gundry Alexander; 1953)
How can war be banished from the earth?
How are people to be persuaded to accept the authority of world government and loyally
accept world government decisions?
How would we deal with the widespread sense of "WE" within nations and the fear of
How would we deal with the widespread sense of "WE" within nations and the fear of
being outvoted and overridden?
How is Christ's view of human nature & human destiny true? What evidence is there that
How is Christ's view of human nature & human destiny true? What evidence is there that
humans can be perfect, the pure instrument of divine love, & selfless?
What principle of life allows all to become essential parts of a cooperative whole by
What principle of life allows all to become essential parts of a cooperative whole by
natural inclination, rather than by orders from above?
What humane weapons can be used to meet and overcome evil?
What if community life and national States are only put in jeopardy by the practice of
What humane weapons can be used to meet and overcome evil?
What if community life and national States are only put in jeopardy by the practice of
conscription?
How will any nation take the lead in crying halt to this arming madness?
How can the change from an armed world to a disarmed & cooperative world be
How will any nation take the lead in crying halt to this arming madness?
How can the change from an armed world to a disarmed & cooperative world be
achieved?
How can one make ones voice heard against the great government propaganda & the
How can one make ones voice heard against the great government propaganda & the
great newspaper combines?
74b. A Quaker Approach to the Bible (by Henry Cadbury; 1953)
How do we recall our generation to a Bible literacy that is more than superficial verbal
74b. A Quaker Approach to the Bible (by Henry Cadbury; 1953)
How do we recall our generation to a Bible literacy that is more than superficial verbal
knowledge?
75. Puerto Rican Neighbor (by Roy Schuckman; 1954)
How will my children have a better life than we are having?
75. Puerto Rican Neighbor (by Roy Schuckman; 1954)
How will my children have a better life than we are having?
Why should the norteamericanos come here? [How will they live without their luxuries?
How will they live as we do?] How much work can they do?
What can they do in 2 months? Can they [work] outdoors under the hot sun?
Do they speak Spanish? What do they really want from us?
Will they love our mountains as we do?
Why do you come saying that you wish to help, when you are taking food from the mouths of those whose
job you are taking away?
What has all this have to do with our barrio?
Dare we hope? Question from a typical jibaro (countryman) Puerto Rican)
Dare we hope? Question from a typical jibaro (countryman) Puerto Rican)
76. McCarthyism: The Seed is in us (by James E. Bristol; 1954)
Why was McCarthyism so rampant in "the land of the free" today?
How can we be sure of the loyalty of our armed forces, scientists, government employees,
Why was McCarthyism so rampant in "the land of the free" today?
How can we be sure of the loyalty of our armed forces, scientists, government employees,
institutional employees, and teachers?
How is the prosperity and affluence we seek the forces that are driving us headlong in our
How is the prosperity and affluence we seek the forces that are driving us headlong in our
present hysteria?
How soon will the time come when you in America will have to make grave decisions
How soon will the time come when you in America will have to make grave decisions
about divided loyalties between religious conscience and regime?
He that doth not fear untruth, what is his oath worth?
How is it possible for men to recover that ancient confidence that good men reposed in
He that doth not fear untruth, what is his oath worth?
How is it possible for men to recover that ancient confidence that good men reposed in
one another, if some don't lead the way?"
77. Poets Walk in (by Anna Pettit Broomell; 1954)
78. Can Quakerism Speak to the Times (by John Henry Hobart; 1954)
What happened to the prophetic zeal & world vision of Quakerism's 1st century?
How will the Society decide when to restrict its activities or deepen its spiritual life?
To what extent may the Society's individual member follow what one believes to be the
77. Poets Walk in (by Anna Pettit Broomell; 1954)
78. Can Quakerism Speak to the Times (by John Henry Hobart; 1954)
What happened to the prophetic zeal & world vision of Quakerism's 1st century?
How will the Society decide when to restrict its activities or deepen its spiritual life?
To what extent may the Society's individual member follow what one believes to be the
leading of one's own conscience, when it is against the best judgment of the group?
What constitutes Quakerism's [essential], central core?
What is the best way to interpret it to the modern world?
How can an all-inclusive gathering of people like we have glimpsed in our service work
What constitutes Quakerism's [essential], central core?
What is the best way to interpret it to the modern world?
How can an all-inclusive gathering of people like we have glimpsed in our service work
become our message of messianic importance?
How can a religious faith be Christian, universal, and modern?
What are God's purposes as they relate to humankind's future?
79. A Sense of Living (by Mildred Tonge; 1954)
What emotions are we afraid of revealing in what we write?
80. Toward Political Responsibility (by Cecil Eugene Hinshaw; 1954)
How do we relate responsibly to the political structure of our world?
How could the people of this or any major nation, be persuaded to accept a pragmatic,
pacifist, political program?
How can a religious faith be Christian, universal, and modern?
What are God's purposes as they relate to humankind's future?
79. A Sense of Living (by Mildred Tonge; 1954)
What emotions are we afraid of revealing in what we write?
80. Toward Political Responsibility (by Cecil Eugene Hinshaw; 1954)
How do we relate responsibly to the political structure of our world?
How could the people of this or any major nation, be persuaded to accept a pragmatic,
pacifist, political program?
81. Personal Relevance of Truth (Thomas S. Brown; 1955)
How long is our beloved country to survive?
How can one explain the Unity of Truth in terms common to science, philosophy, and
religion?
How shall I detect the true signals in all the noise and motion around me?
Why is it that I do not see the Truth in every situation with infallible clarity?
How shall I detect the true signals in all the noise and motion around me?
Why is it that I do not see the Truth in every situation with infallible clarity?
82. Religion and Mental Illness (by Carol R. Murphy; 1955)
Of what concern is the mentally ill's world to the sane & secure?
What is religion's answer to inner, private hells?
How can religion help convey to a patient a deep respect and a love which can pierce
below the unlovable, demanding neediness to the true need for love?
How do rituals, theologies, & church activities help patients in their bitter loneliness?
What are the signs and effects of the healing relationships?
How can the patient admit illness if mental illness is seen as a threatening judgment or
How do rituals, theologies, & church activities help patients in their bitter loneliness?
What are the signs and effects of the healing relationships?
How can the patient admit illness if mental illness is seen as a threatening judgment or
the stigma of disease?
How can the counselor acknowledge ones own distance from the Truth, or one's
How can the counselor acknowledge ones own distance from the Truth, or one's
unconscious feeling that mental illness is shameful?
83. The Use of Silence (by Geoffrey Hoyland; 1955)
How can the Christian become aware of God in the same [sense-free] way that the
Christian is aware of selfhood?
How many Christians can say that this inward spiritual communion is the core of
their religious experience?
How is the vision of God reserved for a favored few?
How does the silent worship of the Friends actually work out in this way, producing these
How can the Christian become aware of God in the same [sense-free] way that the
Christian is aware of selfhood?
How many Christians can say that this inward spiritual communion is the core of
their religious experience?
How is the vision of God reserved for a favored few?
How does the silent worship of the Friends actually work out in this way, producing these
results?
How is it not possible that in the Living Silence lies the one perfect road to reunion?
How is there any reason in Heaven or Earth why we should not all enter it together?
84. From Where They Sit (Dorothy H. Hutchinson; 1955)
Why is the hungry ⅔s of the world’s people now restless and determined to improve their
How is it not possible that in the Living Silence lies the one perfect road to reunion?
How is there any reason in Heaven or Earth why we should not all enter it together?
84. From Where They Sit (Dorothy H. Hutchinson; 1955)
Why is the hungry ⅔s of the world’s people now restless and determined to improve their
standards of eating, health and education?
How can an economically underdeveloped nation quickly raise its standard of living
without going Communist?
How can an economically underdeveloped nation quickly raise its standard of living
without going Communist?
Why does the US offer the world billions for arms and only millions for economic aid,
considering the former a good investment, and the latter a ‘give away’ of dubious
value?
How is there evidence of the necessary World Community already discernible?
What about our human weaknesses?
How do we physically, culturally and religiously diverse peoples, huddled together in a
world now shrunk to the size of a village, have enough sense of world community to
What about our human weaknesses?
How do we physically, culturally and religiously diverse peoples, huddled together in a
world now shrunk to the size of a village, have enough sense of world community to
take common action on our common economic and security problems?
85 The Examined Life (by Carol Murphy; 1955)
How can the [religious purist] always draw apart from others?
85 The Examined Life (by Carol Murphy; 1955)
How can the [religious purist] always draw apart from others?
How could we agree with Paul that all things are lawful but not all things are expedient?
What would you substitute for a moralistic view?
What does your belief in love lead you to think of war?” What would a lover do?
What is the sacrament [for Quakers]? What is the test of really helpful worship?
How is neglect of prayer and meditation responsible for a lot of our frenetic do-goodism
and general lack of depth?
How [do we] know what we are really doing?
86. Blake’s 4-fold Vision (by Harold Goddard)
What can [marry] us with our lost underworld?
Why doesn’t a seed decay like a bit of dead leaf, or go on lying there unchanged like a
pebble?
How is there a tiny invisible sun inside the seed with a strange affinity between it and the
great sun?
How does the seed somehow retain a memory that it was once a water-lily?
What is truth?
87. A shelter from compassion (by Ruth E. Durr; 1956)
88. Nonviolent resistance: a nation’s way to peace (by Cecil E. Hinshaw; 1956)
89. Scruples (by Gilbert Kilpack; 1956)
How have you had an [unfollowed] God-given leading which . . . you feared you couldn't
How is there a tiny invisible sun inside the seed with a strange affinity between it and the
great sun?
How does the seed somehow retain a memory that it was once a water-lily?
What is truth?
87. A shelter from compassion (by Ruth E. Durr; 1956)
88. Nonviolent resistance: a nation’s way to peace (by Cecil E. Hinshaw; 1956)
89. Scruples (by Gilbert Kilpack; 1956)
How have you had an [unfollowed] God-given leading which . . . you feared you couldn't
carry it through as expertly as you thought you should?
90. Insured by Hope (by Mildred Binns Young; 1956)
91 The Illiad or The Poem of Force (by Simone Weil; 1956)
90. Insured by Hope (by Mildred Binns Young; 1956)
91 The Illiad or The Poem of Force (by Simone Weil; 1956)
Who can say what it costs it, moment by moment, to accommodate itself to this residence, how much writhing and bending, folding and pleating are required of it?
What echo can the timid hopes of life strike in such a heart?
How many men do we know in several thousand years of history who have displayed a
god-like generosity [and mercy]?
92. An inward Legacy: Selections from Letters to his Friends (by Forbes Robinson; 1956)
What is the difference between good & bad men?
How can a flirt exist when beauty should surely be a sign not of unspirituality, but of the
92. An inward Legacy: Selections from Letters to his Friends (by Forbes Robinson; 1956)
What is the difference between good & bad men?
How can a flirt exist when beauty should surely be a sign not of unspirituality, but of the
Supreme?
Why was I entrusted with truth? Why cannot I communicate it?
93. Quakerism and Other Religions (by Howard H. Brinton; 1957)
94. Loyalty by Oath: an essay on the extortion of love (by Hallock B. Hoffman; 1957) Why not ask people what they believe in & don’t believe in, if you cannot trust them
unless you know?
95. Inner liberty: the stubborn grit in the machine (by Peter Vierck; 1957)
Why was I entrusted with truth? Why cannot I communicate it?
93. Quakerism and Other Religions (by Howard H. Brinton; 1957)
94. Loyalty by Oath: an essay on the extortion of love (by Hallock B. Hoffman; 1957) Why not ask people what they believe in & don’t believe in, if you cannot trust them
unless you know?
95. Inner liberty: the stubborn grit in the machine (by Peter Vierck; 1957)
Why not have the moral courage to be unadjusted, a bad mixer, and shockingly devoid of
leadership qualities?
What then, is the test for telling the real inspiration from the just-as-good?
96. John Woolman and the 20th century (by Reginald Reynolds; 1958)
What can you do & still be at peace with yourself?
Where do we as Quakers, fit into rehabilitating former colonies into viable new nations?
If you love Him, why not serve Him?
In our duty to our neighbor, how far does our Christianity stretch?
97. Human Way Out (by Lewis Mumford; 1958)
What then, is the test for telling the real inspiration from the just-as-good?
96. John Woolman and the 20th century (by Reginald Reynolds; 1958)
What can you do & still be at peace with yourself?
Where do we as Quakers, fit into rehabilitating former colonies into viable new nations?
If you love Him, why not serve Him?
In our duty to our neighbor, how far does our Christianity stretch?
97. Human Way Out (by Lewis Mumford; 1958)
How is the support of nuclear policy as unanimous as media portrays it?
[How is it as divided as we suspect it is]?
What is it that turns the young to imitate their elders, in acts of juvenile delinquency,
How far can human self-deception go in convincing themselves [that these centers of
[How is it as divided as we suspect it is]?
What is it that turns the young to imitate their elders, in acts of juvenile delinquency,
How far can human self-deception go in convincing themselves [that these centers of
nuclear-war-waiting-to-happen are] monuments of security?
How is freedom and democracy safeguarded by placing the power to make war in the hands of a few select military personnel?
Who are we to cast [aspersions] on Communist governments, their brutality &
How is freedom and democracy safeguarded by placing the power to make war in the hands of a few select military personnel?
Who are we to cast [aspersions] on Communist governments, their brutality &
tyranny, while our own moral position remains exposed & vulnerable,
shamelessly plain to all who care to see?
How many civilian deaths in WW II would have been done by hand before the
How many civilian deaths in WW II would have been done by hand before the
executioners sickened of their task?
How can we open our eyes wide enough to realize where we are and where we are
How can we open our eyes wide enough to realize where we are and where we are
going?
How can we find enough human-heartedness to repent of our conduct in the past [and change course]?
Who are these self-appointed judges, sitting in judgment on their own decisions, who
Who are these self-appointed judges, sitting in judgment on their own decisions, who
sanction the robbery of life, [& decide "acceptable" numbers of days a life is
shortened, & "acceptable" numbers of children dying from radiation-related
illnesses]?
What spiritual influence will produce in the majority a dismissal of delusions of
What spiritual influence will produce in the majority a dismissal of delusions of
absolute power & seek a fresh start?
What will overcome our leaders' [& our oppositions'] rigidity, suspicions & hatreds?
What capacities will humankind summon forth to cope with illimitable powers and
What capacities will humankind summon forth to cope with illimitable powers and
dangers?
Who [dares] to fix in advance the limits of human imagination, invention, intelligence and sympathy in confronting the present threat to humankind?
Who [dares] to fix in advance the limits of human imagination, invention, intelligence and sympathy in confronting the present threat to humankind?
Who [dares] predict what is or is not possible under circumstances that humankind has not faced before?
If we dare to speak and act on behalf of the human race, as brothers helping
If we dare to speak and act on behalf of the human race, as brothers helping
brothers, who will oppose us?
98. In Pursuit of Moby Dick: Melville’s Image of Man (by Gerhard Friedrich; 1958)
How does Bildad reconcile conscientious objection to military service with a [violent,
bloody] invasion of the ocean?
What is behind our fascination with the sensational and the terrible?
What is behind the lure of distant sea adventures?
[How] is this the end of all my bursting prayers and my lifelong fidelities?
How can good assert itself in a human world gone astray?
How is good crucified—in massive atrocities—by its own limitations?
How does Melville's phrase, "the choice, hidden handful of the Divine Inert" apply to each of us?
How are we making it our business to speak and act effectually to the conditions of [those in our time] roaming [metaphorical] seas with dubious and dangerous purposes?
99. A Deeper Faith: The Thought of Paul Tillich (by Carol R. Murphy; 1958) Why can we not find our way back from a loss of faith easily?
Why is humankind prey to fear and ignorance?
Why do we hate our finitude?
Why does God sometimes seem to be an Enemy rather than a Father?
Why do we become enemies to ourselves?
What is the ground of: our own and all being; the ground of causality; essential being; goodness?
How could new teachings of someone from Galilee, teachings which weren't Pharasaic, be revelatory?
How did the "historical Jesus"—the man from Nazareth & his teachings, doctrines about him—have saving power?
What is the relation of God's Kingdom to temporal society?
100. Gifts of the True Love: Based on the Old [1780] Carol 12 Days of Christmas
(by Elizabeth Yates; 1958)
What is a partridge and a pear tree doing together?
How does the image of a partridge & a pear tree speak to this age?
Who says love gets in the way?
How do I use or invest gold pieces rightly?
Which need most deserves the expenditure of a gold piece?
How do I keep the rest safe?
What is all the living, working, striving for, when it all comes to an end?
101. TO THE REFRESHING OF THE CHILDREN OF THE LIGHT (by Geoffrey F.
Nuttall; 1959)98. In Pursuit of Moby Dick: Melville’s Image of Man (by Gerhard Friedrich; 1958)
How does Bildad reconcile conscientious objection to military service with a [violent,
bloody] invasion of the ocean?
What is behind our fascination with the sensational and the terrible?
What is behind the lure of distant sea adventures?
[How] is this the end of all my bursting prayers and my lifelong fidelities?
How can good assert itself in a human world gone astray?
How is good crucified—in massive atrocities—by its own limitations?
How does Melville's phrase, "the choice, hidden handful of the Divine Inert" apply to each of us?
How are we making it our business to speak and act effectually to the conditions of [those in our time] roaming [metaphorical] seas with dubious and dangerous purposes?
99. A Deeper Faith: The Thought of Paul Tillich (by Carol R. Murphy; 1958) Why can we not find our way back from a loss of faith easily?
Why is humankind prey to fear and ignorance?
Why do we hate our finitude?
Why does God sometimes seem to be an Enemy rather than a Father?
Why do we become enemies to ourselves?
What is the ground of: our own and all being; the ground of causality; essential being; goodness?
How could new teachings of someone from Galilee, teachings which weren't Pharasaic, be revelatory?
How did the "historical Jesus"—the man from Nazareth & his teachings, doctrines about him—have saving power?
What is the relation of God's Kingdom to temporal society?
100. Gifts of the True Love: Based on the Old [1780] Carol 12 Days of Christmas
(by Elizabeth Yates; 1958)
What is a partridge and a pear tree doing together?
How does the image of a partridge & a pear tree speak to this age?
Who says love gets in the way?
How do I use or invest gold pieces rightly?
Which need most deserves the expenditure of a gold piece?
How do I keep the rest safe?
What is all the living, working, striving for, when it all comes to an end?
101. TO THE REFRESHING OF THE CHILDREN OF THE LIGHT (by Geoffrey F.
How can Friends make their distinctive contribution of Christian Pacifism within the
World Church?
How do you maintain a steadfast loyalty to our Lord Jesus Christ?
102. From one to another (by Norma Jacob; 1959)
What will Quakers do with the new possibilities of service [in the mental health field]?
How do you maintain a steadfast loyalty to our Lord Jesus Christ?
102. From one to another (by Norma Jacob; 1959)
What will Quakers do with the new possibilities of service [in the mental health field]?
Why should these people feel that the world wanted them?
Why should they try to get well?
Could ordinary citizens help here, after the patients go home?
Could foster homes be found for to bridge the span between release & return to family
surroundings?”
103. The Character of a Quaker (by Henry Joel Cadbury; 1959)
What makes a good Quaker?
“How Truth hath prospered … since the last Year Meeting & how (far) are Friends in
peace & unity.”
104. Psychoanalysis and Religious Mysticism (by David C. McClelland; 1959)
What is the best definition of religion?
How are ministers willing to undergo 3 to 7 years required for [their own] psychoanalysis?
How are ministers willing to spend years in preparation and seeking sensitively for the
How are ministers willing to undergo 3 to 7 years required for [their own] psychoanalysis?
How are ministers willing to spend years in preparation and seeking sensitively for the
leadings of the Divine Spirit as Jesus did?
[What should be done about] psychiatrists representing religion unconsciously?
Why do intellectuals attach a stigma to organized religion?
How can the Protestant church give up some reverence for [old] formulas & seek more
[What should be done about] psychiatrists representing religion unconsciously?
Why do intellectuals attach a stigma to organized religion?
How can the Protestant church give up some reverence for [old] formulas & seek more
sensitively for new ones that speak for God to the conditions of our time?
How can the Protestant church institutionalize progressive revelation without weakening
How can the Protestant church institutionalize progressive revelation without weakening
its foundation?
How can the church absorb enough of the mystical approach to religion to respond more
sensitively & flexibly to God's revelations in our time?
How has psychoanalysis, with its individualism, mysticism, & opposition to religious
How has psychoanalysis, with its individualism, mysticism, & opposition to religious
orthodoxy, provided a new religious movement out of Judaism?
How is it ironic if God has chosen secular Jews to produce a new religious revolt against
orthodoxy, this time of Christian making?
orthodoxy, this time of Christian making?
105. Private Testimony and Public Policy (by Phillips Ruopp; 1959)
To what extent are the minds of statesmen & strategists prisoners of their own & their
enemies’ weapons systems?
How am I willing to accept responsibility for obliterating a city, for contributing to massive
suffering [and death]?
How are we to respond to totalitarianism as a nation?
What short-range policies will contribute to the evolution of long-range conditions of
survival in the nuclear age?
How much independence will the nations of the European neutral zone enjoy within
the context defined by the powers gathered at its periphery?
106. The Way of Man: According to the Teaching of Hasidim (by Martin Buber; 1960)
Where are you in your world? How far have you gotten?
Where art thou?
Rabbi Zusya said, "God shall not ask: 'Why were you not Moses?' God shall ask: 'Why
How am I willing to accept responsibility for obliterating a city, for contributing to massive
suffering [and death]?
How are we to respond to totalitarianism as a nation?
What short-range policies will contribute to the evolution of long-range conditions of
survival in the nuclear age?
How much independence will the nations of the European neutral zone enjoy within
the context defined by the powers gathered at its periphery?
106. The Way of Man: According to the Teaching of Hasidim (by Martin Buber; 1960)
Where are you in your world? How far have you gotten?
Where art thou?
Rabbi Zusya said, "God shall not ask: 'Why were you not Moses?' God shall ask: 'Why
were you not Zusya?'
How does one achieve [inner] work "all of a piece?"
How about forgetting yourself and thinking of the world?
Why am I choosing my particular way? Why am I unifying my being?
107. Death and the Christian Answer (by Mary Ely Lyman; 1960)
Why are we unwilling to think of death and become ready for it?
When we do not know what awaits us in death, how can we prepare for it?
What kind of immortality is consistent with the Christian view of God and of human
personality?
108. A Therapist’s View of Personal Goals (by Carl R. Rogers; 1960)
What is my goal in life? What am I striving for? What is my purpose?
How does “being that self which one truly is.” have any meaning or significance for groups
How does one achieve [inner] work "all of a piece?"
How about forgetting yourself and thinking of the world?
Why am I choosing my particular way? Why am I unifying my being?
107. Death and the Christian Answer (by Mary Ely Lyman; 1960)
Why are we unwilling to think of death and become ready for it?
When we do not know what awaits us in death, how can we prepare for it?
What kind of immortality is consistent with the Christian view of God and of human
personality?
108. A Therapist’s View of Personal Goals (by Carl R. Rogers; 1960)
What is my goal in life? What am I striving for? What is my purpose?
How does “being that self which one truly is.” have any meaning or significance for groups
or organizations?
109. Another Will Gird You: A Message to the Society of Friends (by Mildred Binns Young; 1960)
How shall Friends speak with clarity in response to our given insights, in behalf of our
109. Another Will Gird You: A Message to the Society of Friends (by Mildred Binns Young; 1960)
How shall Friends speak with clarity in response to our given insights, in behalf of our
cherished cause, unless we bring our lives into line with what we say?
How are the worldwide separations of humanity going to change: piecemeal,
Armageddon, or orderly cooperation?
How are the worldwide separations of humanity going to change: piecemeal,
Armageddon, or orderly cooperation?
How much of the dullness & secularity in our meetings for worship is related to the
encroachment of worldliness?
How do our schools measure up against the standard of simplicity?
Where is there a happy medium between complete dependence on inspired teaching &
How do our schools measure up against the standard of simplicity?
Where is there a happy medium between complete dependence on inspired teaching &
dependence on large plant & equipment to supplement teaching?
What about the parent who can't—or feels one shouldn't—provide what is necessary to
What about the parent who can't—or feels one shouldn't—provide what is necessary to
keep pace with the cost of their child keeping up with others socially?
How will their child handle being different?
How much is the "everything" some parents want their children to have?
Whose "everything" are we talking about?
How are we doing our best to carry out & pass on to our children the Quaker testimony of
How will their child handle being different?
How much is the "everything" some parents want their children to have?
Whose "everything" are we talking about?
How are we doing our best to carry out & pass on to our children the Quaker testimony of
simplicity & the concept of unity with humanity?
How could schools and homes support and strengthen each other in a significant limiting
How could schools and homes support and strengthen each other in a significant limiting
of the scale of consumption?
What is our individual and corporate attitude toward what society offers us, its claims on
What is our individual and corporate attitude toward what society offers us, its claims on
us, and the threat it poses?
What about the other comfortable people in the world? "... What is that to thee,” what
What about the other comfortable people in the world? "... What is that to thee,” what
others are called on to do?
110. The Covenant of Peace: a personal witness (by Maurice Friedman; 1960)
How can a Jew be a pacifist in the face of Nazi persecution of the Jews?
[War is] immoral, for whom? What do we mean by moral?
111. Psychotherapy Based on Human Longing (by Robert C. Murphy; 1960)
What do you want from me?
How can a Jew be a pacifist in the face of Nazi persecution of the Jews?
[War is] immoral, for whom? What do we mean by moral?
111. Psychotherapy Based on Human Longing (by Robert C. Murphy; 1960)
What do you want from me?
112. Two trends in modern Quaker thought, a statement of belief (by Albert
Vann Fowler; 1961)
How do we welcome Non-Christians as Members?
113. An Opening Way (by Dan Wilson; 1961)
How could this seed of hope be God?
114. How They Became Friends (by Howard Haines Brinton; 1961)
How can [this] religion be propagated?
How can it be communicated to the public, & to the next generation of its own members?
How did those who “settled” the 1st meetings for worship themselves come to Quakerism
when there were no meetings?
How are there seekers in our country today, as there was in 17th England?
115. Mysticism and the experience of love (by Howard Thurman; 1961)
What then is it that the mystic claims was experienced?
How may a quality of “built-in awareness” of others be developed?
Precisely what does taking the other’s total fact into account involve?
Whence comes this power [of love] which seems to be the point of referral for all
experience and meaning?
116. The Candle, the Lantern, the Daylight (by Mildred Binns Young; 1961)
Why does God deal so gingerly with some [who need the discipline of suffering and deal
blow after blow on those who seem to not need it]?
117. Conscience (by Wilhelm Mensching; 1961)
Why does the same man’s conscience judge differently at different periods in his life?
How is mistaken conscience inviolable?
How do I have the right to obey my conscience unconditionally?
What should my attitude be when my conscience is not clear and I must nevertheless
make an important decision?
What is conscience? Why does conscience lead to such different decisions?
Why do we have a conscience?
How has conscience functioned in the course of history?
What does conscience need today?
How are we today on the way towards a public conscience against war and its
preparation?
How much responsibility can the rulers assume over our consciences, and how much
obedience can they demand?
What kind of conscience to I want to have and associate with?
In what direction is conscience leading us today?
What can and should conscience do for us in the future?
118. Visible Witness: A Testimony for Radical Peace Action (by Wilmer J. Young; 1961)
How are we to get to the people, with an urgency that will shake them out of complacency,
& with a poignancy that will pierce the wall of stereotyped ideas?
What impact had Jesus had on the great and powerful and influential of his day?
What is the process of arousing public opinion? of getting laws changed?
What will people surviving a nuclear war use for air? What will they use for water?
What will they use for food? What will they use for people?"
119. Stand fast in liberty (by James E. Bristol; 1961)
Why is it that many of us fall victim to the hysteria of our generation and are finally
persuaded that we must abandon much of our precious liberty and adopt a fair
measure of the tyrant’s mode of operation in order to prevent the seizure of power
in America by a subversive tyranny?
How are we surprised if the no-God materialism which permeates American life today
moves us in the same direction [as Communism]?
What kind of a movement is needed?
120. William Law: Selections on the Interior Life (ed. Mary Morrison; 1962)
How shall I discover these riches of eternity, this light and spirit, and wisdom, and
peace of God treasured up within me?
121. Patterns of Renewal (by Laurens Van der Post; 1962)
What sort of person was this 1st person of life?
122. The Civil War Diary of Cyrus Pringle (Foreword by Henry Cadbury; 1962)
How can the result (i.e. hard beds are healthy beds) be defeated by the degree (i.e. too
Vann Fowler; 1961)
How do we welcome Non-Christians as Members?
113. An Opening Way (by Dan Wilson; 1961)
How could this seed of hope be God?
114. How They Became Friends (by Howard Haines Brinton; 1961)
How can [this] religion be propagated?
How can it be communicated to the public, & to the next generation of its own members?
How did those who “settled” the 1st meetings for worship themselves come to Quakerism
when there were no meetings?
How are there seekers in our country today, as there was in 17th England?
115. Mysticism and the experience of love (by Howard Thurman; 1961)
What then is it that the mystic claims was experienced?
How may a quality of “built-in awareness” of others be developed?
Precisely what does taking the other’s total fact into account involve?
Whence comes this power [of love] which seems to be the point of referral for all
experience and meaning?
116. The Candle, the Lantern, the Daylight (by Mildred Binns Young; 1961)
Why does God deal so gingerly with some [who need the discipline of suffering and deal
blow after blow on those who seem to not need it]?
117. Conscience (by Wilhelm Mensching; 1961)
Why does the same man’s conscience judge differently at different periods in his life?
How is mistaken conscience inviolable?
How do I have the right to obey my conscience unconditionally?
What should my attitude be when my conscience is not clear and I must nevertheless
make an important decision?
What is conscience? Why does conscience lead to such different decisions?
Why do we have a conscience?
How has conscience functioned in the course of history?
What does conscience need today?
How are we today on the way towards a public conscience against war and its
preparation?
How much responsibility can the rulers assume over our consciences, and how much
obedience can they demand?
What kind of conscience to I want to have and associate with?
In what direction is conscience leading us today?
What can and should conscience do for us in the future?
118. Visible Witness: A Testimony for Radical Peace Action (by Wilmer J. Young; 1961)
How are we to get to the people, with an urgency that will shake them out of complacency,
& with a poignancy that will pierce the wall of stereotyped ideas?
What impact had Jesus had on the great and powerful and influential of his day?
What is the process of arousing public opinion? of getting laws changed?
What will people surviving a nuclear war use for air? What will they use for water?
What will they use for food? What will they use for people?"
119. Stand fast in liberty (by James E. Bristol; 1961)
Why is it that many of us fall victim to the hysteria of our generation and are finally
persuaded that we must abandon much of our precious liberty and adopt a fair
measure of the tyrant’s mode of operation in order to prevent the seizure of power
in America by a subversive tyranny?
How are we surprised if the no-God materialism which permeates American life today
moves us in the same direction [as Communism]?
What kind of a movement is needed?
120. William Law: Selections on the Interior Life (ed. Mary Morrison; 1962)
How shall I discover these riches of eternity, this light and spirit, and wisdom, and
peace of God treasured up within me?
What sort of person was this 1st person of life?
122. The Civil War Diary of Cyrus Pringle (Foreword by Henry Cadbury; 1962)
How can the result (i.e. hard beds are healthy beds) be defeated by the degree (i.e. too
hard)?
How can we reason with such men [who passionately support war]?
If we choose between hospital service and overseeing blacks on confiscated
How can we reason with such men [who passionately support war]?
If we choose between hospital service and overseeing blacks on confiscated
rebel estates, what would become of our testimony and determination to preserve
ourselves clear of the guilt of this war?
If we are compromising by doing service and waiting for a response from Government,
how is patience justified under the circumstances?
123. Prayer: The Cornerstone (by Helen G. Hole; 1962)
How is it possible that public prayer’s practice calls for a certain unapologetic, open
commitment which many of us are not prepared to make?
How is your home a center for the spiritual nourishment of your family and those who enter
How is your home a center for the spiritual nourishment of your family and those who enter
it?
How are you continually relating every thought, impulse, and action to God?
How are you watchful and alert that nothing goes forth that does not proceed from that
holy center?
How are you watchful and alert that nothing goes forth that does not proceed from that
holy center?
How can we accept a theological structure which must make room for human suffering?
In an atmosphere of this kind, how can we find a place to stand in, a faith to pray?
124. Saints for this Age (by A. J. Muste; 1962)
How then shall we wait for the Spirit? How do we open the door?
“How have you seen the monster in yourself?
How can we have in our day a Christianity which “speaks to power” & [out of] love?
125. Children and Solitude (by Elise Boulding; 1962)
How can we save the world and not lose the soul of one untended child?
What secret splendor of intentions resides in the heart of every child?
Why is the first moment of self-awareness so important?
If I could but keep to this moment of sweet calmness, what might I grow up to in
time?
124. Saints for this Age (by A. J. Muste; 1962)
How then shall we wait for the Spirit? How do we open the door?
“How have you seen the monster in yourself?
How can we have in our day a Christianity which “speaks to power” & [out of] love?
125. Children and Solitude (by Elise Boulding; 1962)
How can we save the world and not lose the soul of one untended child?
What secret splendor of intentions resides in the heart of every child?
Why is the first moment of self-awareness so important?
If I could but keep to this moment of sweet calmness, what might I grow up to in
time?
Who is taking “time out” to probe for the new dimensions in a now-unimagined life?
Who is dreaming dreams? Who is seeing vision? Where are the solitary ones?
How have we each of us stumbled upon a child’s solitary joy?
How do we adults help to make creative solitude available to our children?
How can unoccupied time be the only thing that can lead to the creatively occupied mind?
Who is dreaming dreams? Who is seeing vision? Where are the solitary ones?
How have we each of us stumbled upon a child’s solitary joy?
How do we adults help to make creative solitude available to our children?
How can unoccupied time be the only thing that can lead to the creatively occupied mind?
126. Readiness for religion (by Harold Loukes; 1963)
[How do we as parents balance the old Quaker advices of “example,” “self-control,”
and “obedience to law” with the current philosophy of “freedom of self-expression?”
Where do we find support to do this in the absence of close-knit Christian communities
of the past, where a “guarded education” was possible?]
Why is the Christian idea not very widely accepted now?
Why should I be a Christian if I can be good without?
How far is it right for Christians to impose beliefs on others?
How do you prove God’s presence?
What is man’s purpose on earth?
Why is the Christian idea not very widely accepted now?
Why should I be a Christian if I can be good without?
How far is it right for Christians to impose beliefs on others?
How do you prove God’s presence?
What is man’s purpose on earth?
[How then are we to answer Christianity’s difficult questions?]
What can our children understand?
What are the stages of development which we may learn to wait for, & to take advantage
of?
What then are we to do [to present God to our children]?
Why do we have to live?
What have we to offer them from the faith that we live by, but whose formulation is now
What can our children understand?
What are the stages of development which we may learn to wait for, & to take advantage
of?
What then are we to do [to present God to our children]?
Why do we have to live?
What have we to offer them from the faith that we live by, but whose formulation is now
so far in the past?
What does God mean in your personal decision and action?
What do you mean by obeying God?
How do you make sense of the world by your belief in God?
127. Thou dost open up my life; selections from the Rufus Jones collection. (Ed. Mary H. Jones; 1963)
What does God mean in your personal decision and action?
What do you mean by obeying God?
How do you make sense of the world by your belief in God?
127. Thou dost open up my life; selections from the Rufus Jones collection. (Ed. Mary H. Jones; 1963)
Which one of our 1,000 possible selves shall we express?
How [do you] get a rightly fashioned life that is truly worth expressing?
How [do you] open out the possibilities of life?
How much does the Bible have to say about growth?
What is the alternative? What is the substitute for Christ?
To Whom would you turn in personal crisis, when everything seems to crash in on you?
What is your major support? In what does your life really exist?
How is the universe fundamentally significant?
Has it produced and will it answer the deepest longings and strivings of humans hearts?
How [do you] get a rightly fashioned life that is truly worth expressing?
How [do you] open out the possibilities of life?
How much does the Bible have to say about growth?
What is the alternative? What is the substitute for Christ?
To Whom would you turn in personal crisis, when everything seems to crash in on you?
What is your major support? In what does your life really exist?
How is the universe fundamentally significant?
Has it produced and will it answer the deepest longings and strivings of humans hearts?
128. Encounters with Art (by Dorothea Johnson Blom; 1963)
How can one build a relationship to art to serve healing processes & transformations?
What is great art? What exactly, does great art do for us?
What part does the thinking function play in the creating of great art?
How do we communicate with art? Is art to-day poorer than traditional art?
Why is it that the work of art that repels or both attracts and repels has the power to heal?
Unless we see clearly how we are with eyes of spirit, how can we be healed?
Where do we as individual fit into our culture’s generative potential?
129. Nonviolent action: How it works (by George Lakey; 1963)
Why has the opponent] changed his mind?
How can your theory [of identification by suffering] account for [the extermination of 6
How can one build a relationship to art to serve healing processes & transformations?
What is great art? What exactly, does great art do for us?
What part does the thinking function play in the creating of great art?
How do we communicate with art? Is art to-day poorer than traditional art?
Why is it that the work of art that repels or both attracts and repels has the power to heal?
Unless we see clearly how we are with eyes of spirit, how can we be healed?
Where do we as individual fit into our culture’s generative potential?
129. Nonviolent action: How it works (by George Lakey; 1963)
Why has the opponent] changed his mind?
How can your theory [of identification by suffering] account for [the extermination of 6
million Jews]?
How does the campaign have the staying power to get through the antagonism [necessary
for relevance] to the sympathy which lies on the other side?
How does the campaign have the staying power to get through the antagonism [necessary
for relevance] to the sympathy which lies on the other side?
130. Poetry among Friends (by Dorothy Lloyd Gilbert; 1963)
How do Friends have a concern to seek out and mature the flame of creativity that burns
in all?
How do we provide an atmosphere in our Meetings for Worship, and in our schools
which helps us to discover our creative abilities, discipline them, and exercise them
to the fullest power God has given us?
How is our own work a vision of the Truth advanced among us, and let to shine before all
so they may be led to a clearer knowledge of their Father?
How is our way at last to a cross of choice;/
To obey atom’s blast or God’s still small voice?
What is this sea change within which hide undreamed-of delights of the eye?
Who would have guessed death’s beckoning brings youth all back, with gusts of spring?
What is this sudden flush and swell of bud, this hunger to embrace not one but
everything?
131. The Dilemmas of a Reconciler: Serving the East-West Conflict (by Richard
K. Ullmann; 1963)
How is our way at last to a cross of choice;/
To obey atom’s blast or God’s still small voice?
What is this sea change within which hide undreamed-of delights of the eye?
Who would have guessed death’s beckoning brings youth all back, with gusts of spring?
What is this sudden flush and swell of bud, this hunger to embrace not one but
everything?
131. The Dilemmas of a Reconciler: Serving the East-West Conflict (by Richard
K. Ullmann; 1963)
If there is no duplicity in the attitude of our fellow-Christians in Eastern Europe, can we
say the same for the attitude of their governments?
What is love between groups and nations?
What is love between groups and nations?
[How is] the reconciler to help both sides to an understanding of each other, comparable
to his understanding of both of them?
132. Obstacles to Mystical Experience (by Scott Crom 1963)
How do I begin my search by reading someone's Holy Word or inspiring literature?
How do I know I have found God and not some childhood trauma in disguised form?
How do I seek heightened awareness of self or dissolution of self?
How do I seek communion with: God-person; a Thou; the Brahman at Large (universal
spirit), the Void?
How do I begin my search by reading someone's Holy Word or inspiring literature?
How do I know I have found God and not some childhood trauma in disguised form?
How do I seek heightened awareness of self or dissolution of self?
How do I seek communion with: God-person; a Thou; the Brahman at Large (universal
spirit), the Void?
How does God become a person, only take the temporary form of a person, or do we
simply see God through personality-colored glasses?
simply see God through personality-colored glasses?
[How does God's pervasive influence over and unity with the world indicate or not indicate
that personality is at the core of the world]?
How do I want to love God for God's own sake.
How do I want just enough aura of holiness, to be seen as saintly?
How do I want to love God for God's own sake.
How do I want just enough aura of holiness, to be seen as saintly?
How is the Inward Light a "not I" who can respond and redeem and save?
How is it a deeper level of the self, with roots below our conscious personalities?
How is it a deeper level of the self, with roots below our conscious personalities?
How is one really only tapping one's own unsuspected strengths?
If miracles are elsewhere a part of mythology, why not in the gospels too?
What was Jesus thinking?
What did the inclusion of a historical character mean for the drama?
What did it mean for the historical understanding of Jesus?
Why, if we understand what are our problems today, should we bother to connect them
If miracles are elsewhere a part of mythology, why not in the gospels too?
What was Jesus thinking?
What did the inclusion of a historical character mean for the drama?
What did it mean for the historical understanding of Jesus?
Why, if we understand what are our problems today, should we bother to connect them
with so arbitrary and fanciful a structure as traditional theology?
133. The Eclipse of the Historical Jesus: Haverford College Library Lectures, April 1963 (by Henry J. Cadbury; ‘64)
If miracles are elsewhere a part of mythology, why not in the gospels too?
What was Jesus thinking?
What did the inclusion of a historical character mean for the drama?
What did it mean for the historical understanding of Jesus?
Why, if we understand what are our problems today, should we bother to connect them
What did it mean for the historical understanding of Jesus?
Why, if we understand what are our problems today, should we bother to connect them
with so arbitrary and fanciful a structure as traditional theology?
134. From convincement to conversion (by Martin Cobin; 1964)
Why is a prophet without honor in his own country?
What do I want beyond birthright and convincement?
What will happen if the entire Society of Friends embrace [a rushed response (which is
134. From convincement to conversion (by Martin Cobin; 1964)
Why is a prophet without honor in his own country?
What do I want beyond birthright and convincement?
What will happen if the entire Society of Friends embrace [a rushed response (which is
out of character)] to the imminent danger of nuclear destruction, and we meet with
large-scale nuclear destruction [anyway]?
Why did Judas betray Jesus?
Why did Judas betray Jesus?
135. The Spiritual Legacy of the American Indian (by Joseph Epes Brown; 1964)
136. The Evolutionary Potential of Quakerism (by Kenneth E. Boulding; 1964)
What is the role of the Society of Friends in this evolutionary process stretching from
creation to doomsday?
How has the larger mutation involved in science and technology rendered any religious
interpretation of the world unlikely to survive into the future post-civilization?
137. Revelation and Experience (by Carol R. Murphy; 1964)
What experience should I choose? How should I interpret it?
137. Revelation and Experience (by Carol R. Murphy; 1964)
What experience should I choose? How should I interpret it?
How do they have any meaning at all? How shall I treat them?
How are they as important to me as I am to myself?
How are they as important to me as I am to myself?
How does God act in this ambiguous world? How do we trust this revelatory image?
138. An Apology for Perfection (by Cecil E. Hinshaw; 1964)
How is the Truth prospering among Friends?“
139. Three letters from Africa (by Edgar H. Brookes; 1965)
[When your time comes, can you rise to greatness instead of giving in to justified hate?]”
How do we believe that God will look after all that is worthwhile in the Afrikaner
achievement, if we truly do what we feel to be right?
138. An Apology for Perfection (by Cecil E. Hinshaw; 1964)
How is the Truth prospering among Friends?“
139. Three letters from Africa (by Edgar H. Brookes; 1965)
[When your time comes, can you rise to greatness instead of giving in to justified hate?]”
How do we believe that God will look after all that is worthwhile in the Afrikaner
achievement, if we truly do what we feel to be right?
How can we delude ourselves any longer with the argument that the Africans are sub-
human or not entitled to elementary rights?
human or not entitled to elementary rights?
How are you not willing to make a try of it in your own country, however altered the
circumstances?
circumstances?
How can we expect her to support us when England is convinced, and rightly convinced,
that we are in the wrong?
that we are in the wrong?
What of your Church schools?
How can a school be so untrue to the ideals of the Church which founded it?
What value is our vote, seeing that scales are so weighted that the friends of freedom
How can a school be so untrue to the ideals of the Church which founded it?
What value is our vote, seeing that scales are so weighted that the friends of freedom
must always remain in the minority?
How is the only way out not that of force?
How is the only way out not that of force?
How is nationalism only wrong when it is Afrikaner nationalism?
What will you do with the white man, your enemy, your fellow-citizen, your fellow man?
What will you do with the white man, your enemy, your fellow-citizen, your fellow man?
How can you hold out no better hope for him than to be allowed to live quietly without
any real political power?
any real political power?
140. A Joint and Visible Fellowship (by Beatrice Saxon Snell ; 1965)
[What if an effort is made to feel not an interruption, but that another of our brothers and
sisters has arrived to share our worship of God]?
How shall I recognize the call to speak when it comes?
How can all ministry be entirely spontaneous?
How can anyone know whether or not something which came to one’s mind before
How shall I recognize the call to speak when it comes?
How can all ministry be entirely spontaneous?
How can anyone know whether or not something which came to one’s mind before
Meeting is not destined to be a little loaf given him by God to break and distribute?
141. The Journal of a College Student (by Joseph Havens; 1965)
Empty space, coldness, infinite nothing, night, what do they mean?
How is that the real world?
What can I do as a doctor to keep open the channels of communication in my patients?
How was my meeting experience, mystical, emotional, or dream-like?
What do I do with it?
How can my inner experience stand up to the hammer blows of harsh reality?
Why doesn't someone tell us about the depths of life, not just its niceties?
[In consulting a doctor on a profound inner experience], where could I find a doctor who
141. The Journal of a College Student (by Joseph Havens; 1965)
Empty space, coldness, infinite nothing, night, what do they mean?
How is that the real world?
What can I do as a doctor to keep open the channels of communication in my patients?
How was my meeting experience, mystical, emotional, or dream-like?
What do I do with it?
How can my inner experience stand up to the hammer blows of harsh reality?
Why doesn't someone tell us about the depths of life, not just its niceties?
[In consulting a doctor on a profound inner experience], where could I find a doctor who
appreciated its revelatory dimensions?
Where could I find a genuine doctor of the soul?
Why do we need a new profession of psychologist-priests or guru-psychologists to help
come to terms with [inner experience questions]?
Where could I find a genuine doctor of the soul?
Why do we need a new profession of psychologist-priests or guru-psychologists to help
come to terms with [inner experience questions]?
142. Dear Gift of Life (by Bradford Smith (born 1909, died 1964); 1965)
Why don’t we speak more of the fun of living?
Since life carries death with it like a seed, and since this is normal, what is there to
fear?
How have I walked it with my eyes open, my lung full of its bracing air?
How can you help being more deeply rooted, branched and leafed in all of life?
Where do we come in?
How are humans the only link between the life force and the world of ideas which
leads to truth, love and beauty which are the attributes by which we recognize the
Why don’t we speak more of the fun of living?
Since life carries death with it like a seed, and since this is normal, what is there to
fear?
How have I walked it with my eyes open, my lung full of its bracing air?
How can you help being more deeply rooted, branched and leafed in all of life?
Where do we come in?
How are humans the only link between the life force and the world of ideas which
leads to truth, love and beauty which are the attributes by which we recognize the
divine?
Except it die, how can it be quickened? In what sense is Jesus alive today?
How is it not clear that his life is in our lives?
If immortality is universal instead of particular, how does this elevate us to a life that is
Except it die, how can it be quickened? In what sense is Jesus alive today?
How is it not clear that his life is in our lives?
If immortality is universal instead of particular, how does this elevate us to a life that is
far grander than we deserve, [far better than a pinched & narrow personal
immortality]?
How is it clear that destruction is merciful, & that that which takes away is as necessary
How is it clear that destruction is merciful, & that that which takes away is as necessary
and as divine as that which gives?
Who would have guessed death’s beckoning brings youth all back, with gusts of spring?
Who would have guessed death’s beckoning brings this sudden flush and swell of bud,
Who would have guessed death’s beckoning brings youth all back, with gusts of spring?
Who would have guessed death’s beckoning brings this sudden flush and swell of bud,
this hunger to embrace not one but everything?
How would the sky burn me if I touched it with my hand?
How would I bump my head if I went up high like a bird?
How if my head touched the sky would I hurt and cry?
Would God be mad if he heard? Why is water wet?
Does the brook run all night or does God turn it off while I’m sleeping?
How would the sky burn me if I touched it with my hand?
How would I bump my head if I went up high like a bird?
How if my head touched the sky would I hurt and cry?
Would God be mad if he heard? Why is water wet?
Does the brook run all night or does God turn it off while I’m sleeping?
143. Unless one is born anew—William Penn Lecture, Sunday, March 28 1965 (by Dorothy Hewitt Hutchinson; 1965)
“What are others doing in response to God’s will?
Christ will respond: “What is that to thee?
“What are others doing in response to God’s will?
Christ will respond: “What is that to thee?
There are signs of a “Pentecostal stirring of the Holy Spirit.” Is there [such a] ferment
within the SOF?
How can you carry the responsibility for God?
How can I acquire a [sufficient] faith in God?
What prevents us from giving ourselves unreservedly and unconditionally even to our
How can you carry the responsibility for God?
How can I acquire a [sufficient] faith in God?
What prevents us from giving ourselves unreservedly and unconditionally even to our
family and friends?
When love for God finally casts fear out of the individual, what happens then?
Why do we find more agreement one issue than on another, similar issue?
144. Bethlehem Revisited (Christmas Sermon in Germantown Unitarian
Church 12/20/64; by Douglas V. Steere; 1965)
If God was consumed with love and knew that only by love could humans and God’s
When love for God finally casts fear out of the individual, what happens then?
Why do we find more agreement one issue than on another, similar issue?
144. Bethlehem Revisited (Christmas Sermon in Germantown Unitarian
Church 12/20/64; by Douglas V. Steere; 1965)
If God was consumed with love and knew that only by love could humans and God’s
world of nature live peaceably together, how would God communicate [God’s
knowledge]?
145. What doth the Lord require of thee (by Mildred Binns Young; 1966)
What doth the Lord require of thee?
What does it mean for us now to do justice and love mercy?
Who do we know that walks humbly with God? What ails our spiritual life?
How do we connect creatively with the crying needs of our time?
Why do we so rarely experience the real power of a Meeting gathered under a corporate
Why do we so rarely experience the real power of a Meeting gathered under a corporate
sense of Presence?
Why is our ministry often scanty or thin?
Why do outward expressions of religious life exhaust us rather than fulfill us?
Where shall modern folk look for the holy?
What is our responsibility toward any misfortune caused by society’s indifference, if not
Why is our ministry often scanty or thin?
Why do outward expressions of religious life exhaust us rather than fulfill us?
Where shall modern folk look for the holy?
What is our responsibility toward any misfortune caused by society’s indifference, if not
exploitation of certain of its elements?
How is there anything Quaker about educating for success, while every “success” is taking
us farther from human goals?
How is there anything Quaker about educating for success, while every “success” is taking
us farther from human goals?
How has our practice with regard to travel become extravagant, and self-indulgent rather
than productive?
than productive?
How much of the use of our resources is genuinely productive in international contacts
and peacemaking?
What relation should exist between their spending on themselves or their families and
their giving?
How can our job be given up “by reason of the evil therein?”
What judgment upon persecutors? How is life an open road or a blind alley?
How can our job be given up “by reason of the evil therein?”
What judgment upon persecutors? How is life an open road or a blind alley?
Where are we to find at the beginnings of a justification of life?
How are we to detect the point of diminishing return where the good merges into effects
How are we to detect the point of diminishing return where the good merges into effects
that reduce one’s potential rather than increase?
How is humanity to judge and discriminate between the good and bad fruits of progress?
How is humanity to judge and discriminate between the good and bad fruits of progress?
146. The wit & wisdom of William Bacon Evans [1875-1964] (by Anna Cox Brinton; 1966)
How do the harshest features weep their want of graces?
How does love in stooping age prove none or little?
147. Walls (by Robert E. Reuman; 1966)
What Makes the Wall Mentality?
How do the harshest features weep their want of graces?
How does love in stooping age prove none or little?
147. Walls (by Robert E. Reuman; 1966)
What Makes the Wall Mentality?
[How can] supranational structures control and limit totalitarianism without in turn
becoming a new and more terrifying totalitarian structure?
148. The Prophetic Element in Modern Art (by Dorothea Blom; 1966)
How had emotion and blood, 2 measures of man’s life, no other use than for outrage
released in violence?
148. The Prophetic Element in Modern Art (by Dorothea Blom; 1966)
How had emotion and blood, 2 measures of man’s life, no other use than for outrage
released in violence?
149. Experiments in community: Ephrata; Amish; Doukhobors; Shakers;
Bruderhof; Monteverde (by Norman J. Whitney; 1966)
Bruderhof; Monteverde (by Norman J. Whitney; 1966)
What is the attractive power that draws devout & thoughtful men and women together into this way of life?
What is it that holds these communities together?
What has thee found here that justifies the effort of that incredible journey?
150. Many Religions, One God: Toward a Deeper Dialogue (by Carol R. Murphy; 1966)
What can there be in common between a crimson-robed Vatican Cardinal, a Burmese boy
150. Many Religions, One God: Toward a Deeper Dialogue (by Carol R. Murphy; 1966)
What can there be in common between a crimson-robed Vatican Cardinal, a Burmese boy
entering Buddhist monkhood, a Muslim pilgrim to Mecca, the Hindu worshiper of
the Mother Kali and the Jew reciting the Shema?
How is there a way of testing religion in living?
How is there a way of testing religion in living?
How does a religion relate to the culture it grew out of?
How do religions mean different things when they use the same Words, or do they mean
the same things in their different words?
How is there one best religion?
How do religions mean different things when they use the same Words, or do they mean
the same things in their different words?
How is there one best religion?
How shall we argue over such a fundamental category as the Holy?
How is there such a thing as religion-in-general?
How is religion so tied to culture that one can't be exported without the other?
What is it that holds Christians together if it isn't to be estrangement from other faiths?
How is there such a thing as religion-in-general?
How is religion so tied to culture that one can't be exported without the other?
What is it that holds Christians together if it isn't to be estrangement from other faiths?
151. On Being Present Where you are (by Douglas V. Steere; 1967)
How is presence possible when there is almost no physical representative on the scene?
How is presence possible when there is almost no physical representative on the scene?
What does it mean to be present and what does genuine presence imply?
How can I learn to do the right thing at the right time?
Whose advice can I trust? What things are most important & require my first attention?
God: “I am ready. Are you Ready?”
How do religions insist upon the illusion of isolation . . . and hope for each other’s failure?
[How can the Holy Spirit] give its message to other religions and from other religions
How can I learn to do the right thing at the right time?
Whose advice can I trust? What things are most important & require my first attention?
God: “I am ready. Are you Ready?”
How do religions insist upon the illusion of isolation . . . and hope for each other’s failure?
[How can the Holy Spirit] give its message to other religions and from other religions
unless each is willing to be present, to the other?
152. Quakerism and Christianity (by Edwin B. Bronner; 1967)
What is Quakerism?
How should we respond to “non-Christians” with the Society of Friends?
How many of us can love our enemies without guidance and support from the Christ
152. Quakerism and Christianity (by Edwin B. Bronner; 1967)
What is Quakerism?
How should we respond to “non-Christians” with the Society of Friends?
How many of us can love our enemies without guidance and support from the Christ
within.
153. The Mayer Boulding dialogue on peace research (by Kenneth Boulding; 1967)
How is peace research a way to peace?
On what shall we rely as the aribiter of Truth: relentless intellectual honesty and science,
or the distilled wisdom of the ages informed by the Light Within?
[How is reason such that] it will move men to their salvation? [How does] the “executive
power of the will lie in the passions, regulated by moral and spiritual virtues?
[How is reason such that] it will move men to their salvation? [How does] the “executive
power of the will lie in the passions, regulated by moral and spiritual virtues?
What are the kinds of knowledge I need in order to contribute to the making of peace?
What are the raw materials I need for peace research?
What is it that I could teach or that I could learn that would be of some use to me in my
What are the raw materials I need for peace research?
What is it that I could teach or that I could learn that would be of some use to me in my
world peace-making efforts?
Why is [it] that no matter how much morality [and knowledge there] is around, there
Why is [it] that no matter how much morality [and knowledge there] is around, there
is a kind of gap between them that we don’t understand and are not likely to fill
merely by more knowledge?
What do the findings of such peace research as we now have in hand indicate that we
What do the findings of such peace research as we now have in hand indicate that we
should do?
How do you get over the boundary between war and peace?
What is it that we know that is enough?
How do we persuade people to take the trouble to learn a language?
How do we apply enough intelligence and in what direction?
Why did Quakerism fail? What is to be done with the findings of this project?
Which project shall we do if the effectiveness of a morally right project is smaller
How do you get over the boundary between war and peace?
What is it that we know that is enough?
How do we persuade people to take the trouble to learn a language?
How do we apply enough intelligence and in what direction?
Why did Quakerism fail? What is to be done with the findings of this project?
Which project shall we do if the effectiveness of a morally right project is smaller
than that of a morally wrong one?
154. The reality of God; thoughts on the “death of God” controversy (by Alexander C. Purdy; 1967)
154. The reality of God; thoughts on the “death of God” controversy (by Alexander C. Purdy; 1967)
What is left after the demythologizing process of biblical criticism?
How does the accumulative effect of traditional phrases tend to make God remote and
How does the accumulative effect of traditional phrases tend to make God remote and
unessential to life as we know it?
How can you steal, murder, commit adultery, swear falsely... and then come and stand
before me in this house, which is called by my name, and say, ‘we are delivered’ ...
How has this house . . . become a den of robbers in your eyes?
How can you steal, murder, commit adultery, swear falsely... and then come and stand
before me in this house, which is called by my name, and say, ‘we are delivered’ ...
How has this house . . . become a den of robbers in your eyes?
What does the Lord require of you but to do justice, and to love kindness, and to walk
humbly with your God?”
How can the forms and institutions of religion be scrapped?
How can we be iconoclasts?
How will we be able to arrive at a satisfying conception of God?
How is there any other direction for our thinking to take?
How can God be thought of as a Person, as a Person unlimited by the personal, or as
How can the forms and institutions of religion be scrapped?
How can we be iconoclasts?
How will we be able to arrive at a satisfying conception of God?
How is there any other direction for our thinking to take?
How can God be thought of as a Person, as a Person unlimited by the personal, or as
Impersonal?
How is the koinonia also a result of the gift of the Spirit?
How can it be that we have been engaged in the wrong quest, seeking God as the object
of it, rather than seeing God as the divine mover in our search for something more?
How is the koinonia also a result of the gift of the Spirit?
How can it be that we have been engaged in the wrong quest, seeking God as the object
of it, rather than seeing God as the divine mover in our search for something more?
155. On Being Real: a Quest for Personal and Religious Wholeness (by Scot Crom; 1967)
(3 Wrong questions):How can I become an authentic, 3-dimensional, integral & grounded
human being instead of a bundle of fragments hiding behind a facade?
How can I come to the real knowledge and service of God?
How can I share in the light, illumination of the transcendent, holy, divine?
(3 Right questions):Why am I not real, why am I not free?
Why am I estranged from myself & that reality without which I can't exist?
What keeps us from fulfillment, from authenticity, from grace, from enlightenment?
Why have we fallen from grace [into self-gratification]?
Why don't we know & serve God?
Why are we bound to a ceaseless cycle of return, of a rebirth of old fear?
Why do we find ourselves enslaved by suffering of which we are the author?
Just what is it about their experience which enabled them to be open to reality and power?
Why are we unable to let go, or why do we refuse to let go of self-will and self-ignorance?
How can I become real or whole?
156. Ethical mysticism in the Society of Friends (by Howard Haines Brinton; 1967)
157. Facing and fulfilling the later years (by Elsie Marion Andrews; 1968)
How is life explorable? How can we accept the sheer joy of being?
158. Man: the Broken Image (by Carol R. Murphy; 1968)
How is man a naked ape? A Thinking reed? A Candle of the Lord?
What more to we need to know than Shakespeare’s, Plato’s, and Jesus’ distilled thoughts?
How can we say that man has a soul? How does he stand in relation to God?
The structure of creation runs through him. Why then should he feel so orphaned and
estranged?
Without responsiveness, how can there be responsibility?
How tell the dancer from the dance?
How is man a thing subject to non-human nature, how is he part of a wider and deeper
pattern or responsiveness that created and continues to re-create him?
What happens to man’s logos when he dies?
How can man appear so alienated from God’s Logos?
159. America in Travail (by Edgar H. Brookes; 1968)
What are complacent white men to do with Black Power?
What honest American can say that there is no truth to [the concerns about inappropriate
influences in foreign policies and campaign politics]?
Where do we who are older stand in all this? “What think ye of Christ?
When will you let go of the thinking and gamble your whole life on this faith?
When will you choose, at 50; at 60; at 70?
What kind of a world is it that young America should be building?
160. Behind the Gospels (by Henry J. Cadbury; 1968)
Do [the 3 I mentioned earlier] represent independent and preferable oral or written
How can I come to the real knowledge and service of God?
How can I share in the light, illumination of the transcendent, holy, divine?
(3 Right questions):Why am I not real, why am I not free?
Why am I estranged from myself & that reality without which I can't exist?
What keeps us from fulfillment, from authenticity, from grace, from enlightenment?
Why have we fallen from grace [into self-gratification]?
Why don't we know & serve God?
Why are we bound to a ceaseless cycle of return, of a rebirth of old fear?
Why do we find ourselves enslaved by suffering of which we are the author?
Just what is it about their experience which enabled them to be open to reality and power?
Why are we unable to let go, or why do we refuse to let go of self-will and self-ignorance?
How can I become real or whole?
156. Ethical mysticism in the Society of Friends (by Howard Haines Brinton; 1967)
157. Facing and fulfilling the later years (by Elsie Marion Andrews; 1968)
How is life explorable? How can we accept the sheer joy of being?
158. Man: the Broken Image (by Carol R. Murphy; 1968)
How is man a naked ape? A Thinking reed? A Candle of the Lord?
What more to we need to know than Shakespeare’s, Plato’s, and Jesus’ distilled thoughts?
How can we say that man has a soul? How does he stand in relation to God?
The structure of creation runs through him. Why then should he feel so orphaned and
estranged?
Without responsiveness, how can there be responsibility?
How tell the dancer from the dance?
How is man a thing subject to non-human nature, how is he part of a wider and deeper
pattern or responsiveness that created and continues to re-create him?
What happens to man’s logos when he dies?
How can man appear so alienated from God’s Logos?
159. America in Travail (by Edgar H. Brookes; 1968)
What are complacent white men to do with Black Power?
What honest American can say that there is no truth to [the concerns about inappropriate
influences in foreign policies and campaign politics]?
Where do we who are older stand in all this? “What think ye of Christ?
When will you let go of the thinking and gamble your whole life on this faith?
When will you choose, at 50; at 60; at 70?
What kind of a world is it that young America should be building?
160. Behind the Gospels (by Henry J. Cadbury; 1968)
Do [the 3 I mentioned earlier] represent independent and preferable oral or written
sources?
Or do they rather disclose the freedom with which the writers retold the words and deeds of Jesus?
Why were the Gospel of Mark and the others ever written at all?
Or do they rather disclose the freedom with which the writers retold the words and deeds of Jesus?
Why were the Gospel of Mark and the others ever written at all?
161. The Religion of George Fox (by Howard H. Brinton; 1968)
162. Black City Stage (by Jack Shepherd; 1968)
Who am I? Am I American, African, or emotionally stateless?
163. The Hardest Journey (by Douglas V. Steere; 1969)
How much are we called to pray that we may be made ready so as
not to fail those who have been moved to ask for our witness?
How do we know at first hand how true subjectivity, awareness, attention, compassion,
unlimited liability for our fellows and a return to the infinite ground of our being
can take place?
How have Quakers found that they have been able to keep their own share in social
change disinfected from the inevitable egotism of good works?
unlimited liability for our fellows and a return to the infinite ground of our being
can take place?
How have Quakers found that they have been able to keep their own share in social
change disinfected from the inevitable egotism of good works?
What word do we have for young people in the early stages of revulsion to killing tightly
focused on the Viet Nam War?
How are we matched to the [issues] of our time?
How may we better prepare to respond to them?
“When have you had a moment of awe and glory that has cloven your life asunder and
focused on the Viet Nam War?
How are we matched to the [issues] of our time?
How may we better prepare to respond to them?
“When have you had a moment of awe and glory that has cloven your life asunder and
put it back together again forever different than it was before?”
How well do we understand and sympathize with Jesus’ disciples who fell asleep again
and again in the night of his passion in Gethsemane?
How is it conceivable that “still enough to hear God speak” may require lasting, instant
decisions, if one dares to enjoy the company of the Friend-Enemy?
How do we dare go on beating about the burning bush?
How does the “stillness to hear God speak” reach to a willingness to take the
How well do we understand and sympathize with Jesus’ disciples who fell asleep again
and again in the night of his passion in Gethsemane?
How is it conceivable that “still enough to hear God speak” may require lasting, instant
decisions, if one dares to enjoy the company of the Friend-Enemy?
How do we dare go on beating about the burning bush?
How does the “stillness to hear God speak” reach to a willingness to take the
consequences of our actions and very possibly to be used in [some way that we
never thought] we would be willing to accept?
How is “stillness” then an almost frightening intimation that the inward journey may
ultimately sweep away our reservations and may make us both tender and
How is “stillness” then an almost frightening intimation that the inward journey may
ultimately sweep away our reservations and may make us both tender and
malleable, and that the prospect both terrifies and lures us on?
What after all is the sin against the Holy Ghost other than this unlived life, the unused
light that may die within us?
164. Why a Friends School (by Douglas H. Heath; 1969)
What should the Quaker response be to secularization?
What is the enduring psychological strength of Quakerism?
How should Friends' Schools change to better assist their students to become more easily
educated and mature human beings?
What is it our students need to be able to grow into their full powers?
How do students learn to be fully & trustingly with another human being?
What educational ideas and innovations could Friends schools make that might make
them more relevant to the needs of the [sensitive, restless student]?
For What Should a Friends School Educate?
What insights and ideas does the Quaker way of life have that are relevant for the
problems of today?
How can educators lead young people into meditative use of silence?
How could folk music lyrics be used to speak to young people's hopes and fear?
What is most important in your life? What is it important to be?
What would you be willing to give up to remain faithful to your convictions?
What educates and matures young people?
How powerful are our Friends educational communities?
How are Friends schools helping students mature in how to listen to others, how to find
mutually accommodating solutions to conflicts, and how to make choices?
What is really keeping us from arriving at some consensus?
How are there other types of procedures with which we could experiment to bring better
understanding?
How are educators so fixated on traditional school concepts they can't consider
departures that might increase a student's ability to learn?
165. Gandhi Remembered (by Horace G. Alexander; 1969)
166. The atonement of George Fox (by Emilia Fogelklou; 1969)
How bold is it to conjecture that Fox’s sacrifice of power was his unconscious, unspoken
but practical atonement for things past—mute in the realm of words, very real in
demonstrative action?
167. William Penn: mystic as reflected in his writing (by Elizabeth Gray Vining; 1969)
“The world talks of God, but what do they do?
How shall preparation for the Light be obtained?
[In meeting] do you sit down in true silence, resting from your own will & workings, and
waiting upon the Lord, with your minds fixed upon the Light until the Lord refresheth
you and prepares your spirits and souls, to make you fit for His service?
168. The MODERN PROMETHEAN: a dialogue with today’s youth (by Maurice
S. Friedman; 1969)
169. Holy Morality: A Religious Approach to Modern Ethics (by Carol
Murphy; 1970)
How can we do without the problem-centered approach in the realm of moral behavior?
How can we afford to live only in the present moment?
How is one to define “working” or “not working”?
[To what degree must those seeking transcendent values be disaffiliated from the system]?
170. Edward Hicks: Primitive Quaker (His Religion in Relation to his Art) (by
Eleanore P. Mather; 1970)
What is a Primitive Quaker?
171. War Resistance in Historical Perspective (By Larry Gara; 1970)
172. Friends & The Racial Crisis (by Richard Taylor; 1970)
How are “dishonesty” and “deceit” too strong to apply accurately to Friends?
What of the more than 100 years [of slavery] prior to Quakers ending slavery within
Friends?
How have Friends been “content” to reproduce the social pattern of secular society in the
life of the Christian community?
Where are we as Friends? What can we do?
How can we “operate” on ourselves and remove the cancer cells of racism which are
running around in our own body?
Where are we taking up the nonviolent cross?
How are we too ready to be conformed to the world as it is?
How do we shy away from action which might disrupt its so-called peace?
How can we re-examine our present Quaker affluence and see how our funds can be
spent less on “Quaker maintenance,” and more on the measures which will free
ourselves and our society from racism?
How can Friends once again become a force for the transformation of our religious
Society and society at large?
[How will the transformation come from] certain individual Friends who simply will not
let the Society of Friends rest until we live up to our professions?
Since Love is Lord of Heaven and earth, How can I keep from singing?”
173. Evolution and the Inward Light (by Howard Haines Brinton; 1970)
What will enable the human species to survive?
The Kingdom of Heaven, if it is to begin on Earth must begin sometime somewhere, so
why not with the individual who has adopted its ethical code?
How can we secure the sensitivity and awareness to [evolve and] avoid catastrophe?
174. Friends, Let Us Pray (by Elsie H. Landstrom; 1970)
How do we have a responsibility to strengthen our worship with preparation?
How do we pray?
How do I so order my life that periods of solitude and silence are given priority every day?
How do I cultivate the attitudes of openness of faith, joy, reverence, expectation, trust?
How do I acknowledge myself a beginner in prayer all my life?
How do we evade the hard life of prayer?
How am I willing this day to do the will of God?
What have you got to say to people who do not pray under the stress of life?
How is being moved to the depths of [my] being prayer?
What is prayer to me? How could you be a person of prayer without knowing it?
When I devote myself to serving others, why is it I in the end receive the most?
Why is it this service does not bring complete fulfillment?
175. Mutual irradiation: a Quaker view of ecumenism (by Douglas V. Steere; 1971)
O my God, how does it happen in this poor old world that thou art so great & yet nobody
finds thee?
How does it happen that thou callest so loudly & yet nobody hears thee?
How does it happen that thou art so near & yet nobody feels thee?
How is it that thou givest thyself to everybody & yet nobody knows thy name? (Hans
Denck, 16th century)
[What can Quakers bring to ecumenism]?
What is the Holy Spirit saying to me as a Christian, as a Quaker, in [witnessing the
practices] of this other religion?
How do you find it possible to counter the dispersive forces of life and to keep attentive
in the inward center with only one hour a week devoted to it?
When is the time that you take for the healing of the soul?
[What happens] when the prophetic type of religion [with its personal responsibility
meets] the profound Buddhist and Hindu concentration upon consciousness and
awareness and “myself” is transcended?
176. Anna Brinton: A Study in Quaker Character (by Eleanore Price Mather; 1971)
177. Woolman and Blake: Prophets for Today (by Mildred Binns Young; 1971)
How can our hearts endure if we desert a cause, if we turn aside from a work under which
so many have patiently labored?
How strongly doth unfaithfulness operate against the spreading of the peaceable,
harmonious principle & Truth testimony amongst humankind?
How have the treasures I possess been gathered in wisdom from above?
How have any of my fellow-creatures an equitable right to any part of that called mine?
178. Violence-or Aggressive Nonviolent Resistance (by Phillips P. Moulton; 1971)
What are the chief causes of violence, the extent and nature of which are so appalling?
179. Light and Life in the Fourth Gospel By Howard H. Brinton; 1971
What does John mean by “eternal life?”
[How does this gospel compare to the religious classics of other religions?]
What kind of Christianity can save our modern world?
What then is eternal life in the present?
How can we discover the eternal in the temporal and the temporal in the eternal?
180. Apocalypso: revelations in theater (by Jack Shepherd; 1971)
How could we be [entertaining], spontaneous, and serious?
[Hera]: What was our [godly] function?”
How could the comic idea, same story, same sequence of words, suddenly become
serious?
“How is the silence to be used?” How could purity of heart be the answer?
What after all is the sin against the Holy Ghost other than this unlived life, the unused
light that may die within us?
164. Why a Friends School (by Douglas H. Heath; 1969)
What should the Quaker response be to secularization?
What is the enduring psychological strength of Quakerism?
How should Friends' Schools change to better assist their students to become more easily
educated and mature human beings?
What is it our students need to be able to grow into their full powers?
How do students learn to be fully & trustingly with another human being?
What educational ideas and innovations could Friends schools make that might make
them more relevant to the needs of the [sensitive, restless student]?
For What Should a Friends School Educate?
What insights and ideas does the Quaker way of life have that are relevant for the
problems of today?
How can educators lead young people into meditative use of silence?
How could folk music lyrics be used to speak to young people's hopes and fear?
What is most important in your life? What is it important to be?
What would you be willing to give up to remain faithful to your convictions?
What educates and matures young people?
How powerful are our Friends educational communities?
How are Friends schools helping students mature in how to listen to others, how to find
mutually accommodating solutions to conflicts, and how to make choices?
What is really keeping us from arriving at some consensus?
How are there other types of procedures with which we could experiment to bring better
understanding?
How are educators so fixated on traditional school concepts they can't consider
departures that might increase a student's ability to learn?
165. Gandhi Remembered (by Horace G. Alexander; 1969)
166. The atonement of George Fox (by Emilia Fogelklou; 1969)
How bold is it to conjecture that Fox’s sacrifice of power was his unconscious, unspoken
but practical atonement for things past—mute in the realm of words, very real in
demonstrative action?
167. William Penn: mystic as reflected in his writing (by Elizabeth Gray Vining; 1969)
“The world talks of God, but what do they do?
How shall preparation for the Light be obtained?
[In meeting] do you sit down in true silence, resting from your own will & workings, and
waiting upon the Lord, with your minds fixed upon the Light until the Lord refresheth
you and prepares your spirits and souls, to make you fit for His service?
168. The MODERN PROMETHEAN: a dialogue with today’s youth (by Maurice
S. Friedman; 1969)
169. Holy Morality: A Religious Approach to Modern Ethics (by Carol
Murphy; 1970)
How can we do without the problem-centered approach in the realm of moral behavior?
How can we afford to live only in the present moment?
How is one to define “working” or “not working”?
[To what degree must those seeking transcendent values be disaffiliated from the system]?
170. Edward Hicks: Primitive Quaker (His Religion in Relation to his Art) (by
Eleanore P. Mather; 1970)
What is a Primitive Quaker?
171. War Resistance in Historical Perspective (By Larry Gara; 1970)
172. Friends & The Racial Crisis (by Richard Taylor; 1970)
How are “dishonesty” and “deceit” too strong to apply accurately to Friends?
What of the more than 100 years [of slavery] prior to Quakers ending slavery within
Friends?
How have Friends been “content” to reproduce the social pattern of secular society in the
life of the Christian community?
Where are we as Friends? What can we do?
How can we “operate” on ourselves and remove the cancer cells of racism which are
running around in our own body?
Where are we taking up the nonviolent cross?
How are we too ready to be conformed to the world as it is?
How do we shy away from action which might disrupt its so-called peace?
How can we re-examine our present Quaker affluence and see how our funds can be
spent less on “Quaker maintenance,” and more on the measures which will free
ourselves and our society from racism?
How can Friends once again become a force for the transformation of our religious
Society and society at large?
[How will the transformation come from] certain individual Friends who simply will not
let the Society of Friends rest until we live up to our professions?
Since Love is Lord of Heaven and earth, How can I keep from singing?”
173. Evolution and the Inward Light (by Howard Haines Brinton; 1970)
What will enable the human species to survive?
The Kingdom of Heaven, if it is to begin on Earth must begin sometime somewhere, so
why not with the individual who has adopted its ethical code?
How can we secure the sensitivity and awareness to [evolve and] avoid catastrophe?
174. Friends, Let Us Pray (by Elsie H. Landstrom; 1970)
How do we have a responsibility to strengthen our worship with preparation?
How do we pray?
How do I so order my life that periods of solitude and silence are given priority every day?
How do I cultivate the attitudes of openness of faith, joy, reverence, expectation, trust?
How do I acknowledge myself a beginner in prayer all my life?
How do we evade the hard life of prayer?
How am I willing this day to do the will of God?
What have you got to say to people who do not pray under the stress of life?
How is being moved to the depths of [my] being prayer?
What is prayer to me? How could you be a person of prayer without knowing it?
When I devote myself to serving others, why is it I in the end receive the most?
Why is it this service does not bring complete fulfillment?
175. Mutual irradiation: a Quaker view of ecumenism (by Douglas V. Steere; 1971)
O my God, how does it happen in this poor old world that thou art so great & yet nobody
finds thee?
How does it happen that thou callest so loudly & yet nobody hears thee?
How does it happen that thou art so near & yet nobody feels thee?
How is it that thou givest thyself to everybody & yet nobody knows thy name? (Hans
Denck, 16th century)
[What can Quakers bring to ecumenism]?
What is the Holy Spirit saying to me as a Christian, as a Quaker, in [witnessing the
practices] of this other religion?
How do you find it possible to counter the dispersive forces of life and to keep attentive
in the inward center with only one hour a week devoted to it?
When is the time that you take for the healing of the soul?
[What happens] when the prophetic type of religion [with its personal responsibility
meets] the profound Buddhist and Hindu concentration upon consciousness and
awareness and “myself” is transcended?
176. Anna Brinton: A Study in Quaker Character (by Eleanore Price Mather; 1971)
177. Woolman and Blake: Prophets for Today (by Mildred Binns Young; 1971)
How can our hearts endure if we desert a cause, if we turn aside from a work under which
so many have patiently labored?
How strongly doth unfaithfulness operate against the spreading of the peaceable,
harmonious principle & Truth testimony amongst humankind?
How have the treasures I possess been gathered in wisdom from above?
How have any of my fellow-creatures an equitable right to any part of that called mine?
178. Violence-or Aggressive Nonviolent Resistance (by Phillips P. Moulton; 1971)
What are the chief causes of violence, the extent and nature of which are so appalling?
179. Light and Life in the Fourth Gospel By Howard H. Brinton; 1971
What does John mean by “eternal life?”
[How does this gospel compare to the religious classics of other religions?]
What kind of Christianity can save our modern world?
What then is eternal life in the present?
How can we discover the eternal in the temporal and the temporal in the eternal?
180. Apocalypso: revelations in theater (by Jack Shepherd; 1971)
How could we be [entertaining], spontaneous, and serious?
[Hera]: What was our [godly] function?”
How could the comic idea, same story, same sequence of words, suddenly become
serious?
“How is the silence to be used?” How could purity of heart be the answer?
181. The Quaker Message: A Personal Affirmation (by L. Hugh Doncaster; 1972)
What should be our attitude to UN peace-keeping “forces”?
How can Friends’ peace testimony be applied where majorities are being held down by a
What should be our attitude to UN peace-keeping “forces”?
How can Friends’ peace testimony be applied where majorities are being held down by a
violent repressive minority?
What about [our apparent] acceptance of the hidden violence of the status quo?
What is implied by membership [in the Society of Friends?
If we are sure that we are together at a deep level of faith, & that there is a difference of
What about [our apparent] acceptance of the hidden violence of the status quo?
What is implied by membership [in the Society of Friends?
If we are sure that we are together at a deep level of faith, & that there is a difference of
judgment on the implication of that faith, then what?
182. On speaking out of the silence; vocal ministry in unprogrammed meeting for worship (by Douglas V. Steere; 1972)
182. On speaking out of the silence; vocal ministry in unprogrammed meeting for worship (by Douglas V. Steere; 1972)
What is this yearning communication that was promised us and that we have from time to
time experienced in our meetings?
How should controversial issues be brought into the ministry of the meeting?
183. Art and the changing world: uncommonsense in the 20th century (by
Dorothea Blom; 1972)
How are Common Sense & Uncommon Sense irreconcilable opposites?
184. The Valley of the Shadow (by Carol R. Murphy; 1972)
If we reach the point where we no longer worry about the fate of the body, what do we
hope to preserve?
183. Art and the changing world: uncommonsense in the 20th century (by
Dorothea Blom; 1972)
How are Common Sense & Uncommon Sense irreconcilable opposites?
184. The Valley of the Shadow (by Carol R. Murphy; 1972)
If we reach the point where we no longer worry about the fate of the body, what do we
hope to preserve?
What is the real you or me?
How can you use and enjoy the qualities that make up the “me” without clinging to them?
How can you use and enjoy the qualities that make up the “me” without clinging to them?
What and where is your Tranquil Eye?
How will you be ready for a larger dimension that may await?
[If “life is but a dream,”] from what might you awaken at death, & to what?
What might your life mean in a higher plane of reality?
What kind of growth or contemplation would make worthwhile the final testing we all
How will you be ready for a larger dimension that may await?
[If “life is but a dream,”] from what might you awaken at death, & to what?
What might your life mean in a higher plane of reality?
What kind of growth or contemplation would make worthwhile the final testing we all
willy- nilly must undergo?
185. Meeting House and Farm House (by Howard Haines Brinton; 1972)
186. Words & Testimonies: Carey Memorial Lecture (by Thomas H. Silcock;
1972)
How do we have a method by which we could respond & by which we could act on the
185. Meeting House and Farm House (by Howard Haines Brinton; 1972)
186. Words & Testimonies: Carey Memorial Lecture (by Thomas H. Silcock;
1972)
How do we have a method by which we could respond & by which we could act on the
moral effort & experience of individuals?
187. The Divine Witness of John Woolman (by Phillips P. Moulton; 1973)
What can one man do?
188. Hunger for Community: Experiential Education for Interpersonal Living (by J. Diedrick Snoek; 1973)
187. The Divine Witness of John Woolman (by Phillips P. Moulton; 1973)
What can one man do?
188. Hunger for Community: Experiential Education for Interpersonal Living (by J. Diedrick Snoek; 1973)
How will sharing my inner life with a group of strangers [over] 1 or 2 weeks of encounter
help me to live a more fulfilling life with friends, family, and coworkers?
To what groups or persons have you belonged in your life?
Why do I hesitate to share of myself, to cultivate my memberships today?
189. Simplicity: A Rich Quaker’s View (by George Terhune Peck; 1973)
How do we keep moderation & simplicity in our living standards?
To what groups or persons have you belonged in your life?
Why do I hesitate to share of myself, to cultivate my memberships today?
189. Simplicity: A Rich Quaker’s View (by George Terhune Peck; 1973)
How do we keep moderation & simplicity in our living standards?
How do our vocations provide constructive, beneficial service?
How am I a hypocrite and sinner too? What is God’s will for me? Who, me?
When we turn to God in worship, are our goals consonant with what we know of
the Light?
How do we use the time of this life?
How do we accept the equality of occupations as fully now as did early Quakers?
How do we use the time of this life?
How do we accept the equality of occupations as fully now as did early Quakers?
How do we still respect or disrespect people just for what they do?
[How is one passionate or passing the time?
How is one working for the betterment of their clients or their bank accounts?
How am I building something lasting and not building frustration and resentment?
How would playing more with our children help us in our relationship with them?
How have we saved time for our friends?
How have we saved time for our friends?
How do our economic activities square with what we know of God’s will?
How would it be useful for each Friend to have one’s own idea of simplicity?
How would it be useful for each Friend to have one’s own idea of simplicity?
How do I stand in the Light? What is God’s will for me?
How did I spend my time in this [pick period]?
How do I do my job in a Godly way? What extra service can I [do I] do?
How did I spend my time in this [pick period]?
How do I do my job in a Godly way? What extra service can I [do I] do?
How do I find re-creation? How do I spend money to get what I really need?
What are my favorite ways of avoiding truth in speech?
190. Memories and Meditations of a Workcamper (by David S. Richie; 1973)
How have we tried as hard to bring our purposes and practices into harmony with the
What are my favorite ways of avoiding truth in speech?
190. Memories and Meditations of a Workcamper (by David S. Richie; 1973)
How have we tried as hard to bring our purposes and practices into harmony with the
universe’s spiritual laws [as we have with its physical laws]?
When will we clarify our purpose, discipline our selfishness, and wholeheartedly love the
When will we clarify our purpose, discipline our selfishness, and wholeheartedly love the
Good … and obey the law of love?”
[Could a group of young idealists, some disillusioned, some skeptical about God, some
[Could a group of young idealists, some disillusioned, some skeptical about God, some
deeply religious], make a significant dent?
191. Feminine aspects of divinity (by Erminie Huntress Lantero; 1973)
In the tragedy of Adam and Eve, is the serpent really the devil, or something less sinister?
[How does God] feel Himself threatened by their curiosity and lèse-majesté (violating
191. Feminine aspects of divinity (by Erminie Huntress Lantero; 1973)
In the tragedy of Adam and Eve, is the serpent really the devil, or something less sinister?
[How does God] feel Himself threatened by their curiosity and lèse-majesté (violating
royal rights)?
[How was Wisdom a master workman, advising God, and delighting in the results of
[How was Wisdom a master workman, advising God, and delighting in the results of
Creation?
How was she a daughter, laughing and playing before God like a child?
How was she a daughter, laughing and playing before God like a child?
192. Dialogue with the Other: Martin Buber and the Quaker Experience (by
Janet E. Schroeder; 1973)
What is the relationship to the dialogue between man and man, and between God and
man?
What is my own in religious experience, as over against what some have found to be that
What is my own in religious experience, as over against what some have found to be that
which is in common?
Who is doing this speaking, you or me?
Why are we not doing more to stop it? What happens when we worship?
What do we mean by the word "God"? How does God address man?
193. The available mind (by Carol R. Murphy; 1974)
What does all this awareness of Now have to do with the search for God?
If a mystical sort of experience is made the basis of religion, how can we know if it tells
the truth about reality?
How many Friends Meetings are the powerhouses of shared contemplation they were
meant to be?
Which comes first—meditation or way of life?
How is skepticism necessarily the villain of [circumstances calling for expectancy]?
When does expectancy become gullibility?
If individual inspiration can go astray, what shall we say of testing by the consensus of a
group?
194. Quakerism of the Future: Mystical, Prophetic & Evangelical (by John Yungblut; 1974)
195. Quaker Worship and Techniques of Meditation (by Scott Crom; 1974)
How is it possible to take over a meditative technique for the sake of its psychological
helpfulness, and to discard its philosophy?
What can be used to strengthen our traditional manner and what will not fit in our
worship?
How do I center down?
Who is doing this speaking, you or me?
Why are we not doing more to stop it? What happens when we worship?
What do we mean by the word "God"? How does God address man?
193. The available mind (by Carol R. Murphy; 1974)
What does all this awareness of Now have to do with the search for God?
If a mystical sort of experience is made the basis of religion, how can we know if it tells
the truth about reality?
How many Friends Meetings are the powerhouses of shared contemplation they were
meant to be?
Which comes first—meditation or way of life?
How is skepticism necessarily the villain of [circumstances calling for expectancy]?
When does expectancy become gullibility?
If individual inspiration can go astray, what shall we say of testing by the consensus of a
group?
194. Quakerism of the Future: Mystical, Prophetic & Evangelical (by John Yungblut; 1974)
195. Quaker Worship and Techniques of Meditation (by Scott Crom; 1974)
How is it possible to take over a meditative technique for the sake of its psychological
helpfulness, and to discard its philosophy?
What can be used to strengthen our traditional manner and what will not fit in our
worship?
How do I center down?
Should we take a few moments to arrange it in articulate order, or deliver a semi-articulate, inspired message?
196. Women and Quakerism (by Hope Elizabeth Luder; 1974)
Why did Quakerism produce so many outstanding women?
What is the history of women’s bearing on the future?
197. Art responds to the Bible (by Dorothea Johnson Blom; 1974)
How did the Church Fathers of long ago, who arranged the Bible, intentionally open and
close their work with the Tree of Life?
198. Re-conciliation: the hidden hyphen (by Mary Chase Morrison; 1974)
When we are called back to Re-conciliation, Will we turn? And if so, how?
Might we be mistaken? When is there something more important than being right?
If truth be told, are we speaking it, or is it being heard?
How is wisdom silent, or how are we deaf?
How are real clearness and ease and freshness and grace to come again?
“Who has not experienced that deadly kind of noble ‘forgiveness’ that leaves one
permanently one-down, in the wrong forever?
How did we come to be so imprisoned in “goodness?”
How did we lock ourselves into so limited a concept of what goodness is?
What does “be perfect, as your heavenly Father is perfect,” mean for human beings?
What is reconciliation when it is done?
199. Contemplation and Leisure (by Douglas V. Steere; 1975)
[How is all planning guilty of blocking life’s flow, or how is it certain kinds and amounts
of planning?
200. Born Remembering (by Elise Boulding; 1975)
Why is it that we are born remembering, [aware], & live forgetting?
How then was the petering out of intellectual and spiritual energy to be prevented?
What did God require of me?
Jesus, was unbearable stretching of spirit—torn upwards, rooted below your crucifixion?
201. Psychology and Silence (by Stanislaw A. Zielinski; 1975)
Why did I decide to search for truth?
202. Quakers poets: past and present (by Mary Hoxie Jones; 1975)
Where does worship end and poetry begin?
O ye mighty Elders, how are your own rules forgotten?
Why have ye still to learn the seriousness of hindering a Quaker ‘neath concern?
Why is it right for you to chant, and wrong for him to sing?”
203. SEX and the HUMAN PSYCHE: Toward a Contemporary Ethic (by John
Yungblut; 1975)
How do you accept the gift of human sexuality in its various forms as evidence of God's
providence for the enrichment of life?
How do you recognize the [interactive] importance and joyful potential of this aspect of
personality?
How do you face honestly and openly the changing sexual mores of our time?
[Where can we find] guidelines for the making of ethical sexual decisions?
How does sexual instinct and higher consciousness assume their maximum coherence
with reference to human sexual behavior?
As an individual before God, how do you strive to develop purity of heart, which is to
will one thing, the good?
How do these testimonies constitute a basis for a contemporary ethic?
How does evolution & depth psychology point to laws inscribed on our inward parts?
What relationship can best fuses erotic and agape love for the fulfillment of the individuals
and for the service of others whose lives are touched by the union?
How am I always conscious of being an individual?
While within a marriage, [How do I live out] that still more intimate relationship I bear
to myself as an individual before God?
[How do I live out] my responsibility and use my opportunity to pursue individuation
in solitude into realization of true self and of Self, God within?
How do I assimilate and integrate sexual drive and energy into the individuation
process?
How do I master, discipline, and sublimate this energy to the end of achieving integrity as
a whole person, and of offering my maximum service to my fellows?
If single, How do I keep myself in inward readiness for discovery of a love worth investing
myself in?
How do I refrain from casual abortive, and meaningless sexual relationship?
If committed to another in lifelong union, how do I be chaste, pure of heart, loyal and
unselfish in living out the sacrament of our union.
What sacrifices am I prepared to make?
204. William Penn, 17th century founding father: selections from political writings (ed. Edwin Bronner; 1975)
By what law you prosecute me & on what law do you ground my indictment?
How shall I plead to an indictment that hath no foundation in law?
How is this indictment legal? How is this justice or true judgment?
If these ancient fundamental laws are not maintained and observed, who can say he hath
right to the coat on his back?”
205. Sound of Silence: Moving with T’ai Chi (by Carol R. Murphy; 1976)
How will T’ai Chi work its way through my limbs to my mind?
How could you recognized me as God if I commanded anything less than the impossible?
Who then is wrestling within us? How is there victor or loser?
Why does the victor wear a crown of thorns?
206. Margaret Fell speaking (by Hugh Barbour; 1976)
What canst thou say? How art thou a Child of Light?
And what thou speakest, how is it inwardly from God?
What had become of the redemption of the whole body of mankind, if they had not
believed the message that the Lord Jesus sent by these women of and concerning his resurrection?
207. A Quaker looks at Yoga (by Dorothy Ackerman; 1976)
How are we today in danger of losing the experience because we do not reach out and
knock on the door or make that call and wait expectantly?
How can we again get in touch with a feeling of expectancy? [How can we accept the
unusual without analyzing or doubting it]?
How do we consider what physical arrangement help relaxed meditation in Meeting?
How do we provide instruction for new members and attenders who are beginners in
silent meditation?
How do we have enough confidence in the Inner Light to take from other traditions
without fear of endangering Quakerism?
How do we believe that a gathered Meeting depends on chance? On preparation? On
Grace?
How do we apply Quaker practices of centering in our daily lives?
208. Rhythms of the Ecosystem (by Janette Shetter; 1976)
What determines if the [universe’s] dance results in creation or disintegration?
209. PHILOSOPHY of the INNER LIGHT (by Michael Marsh; 1976)
What is the inner light, the "light within"?
What is "that of God in every one"?
How is it it true that the inward light is a seed of God in me? What is God?
What does it mean to be human?
What are we, who have not seen the inner light to make of the testimony of those who
have?
What is the inner light, not as a metaphor but in reality?
Why not simply believe?
How many crimes have been committed in the name of religion?
How does the belief fit coherently with the whole body of our knowledge, or with relevant
specialized knowledge?
How is it plausible that all inner light's operations in the various perspectives are reducible
to organic brain functioning?
How is it plausible that the capacity for these operations is an aspect of God functioning
in us?
How does the brain do the whole job of our mind?
How is it possible that some of our minds can get so well attuned to entities we can never
handle, that we're able to formulate workable laws about how they function?
How is the inner light literally an aspect of God in us? Is there a God? What is God?
210. The psychology of a fairy tale (by David L. Hart; 1977)
How do you bring the voice of your soul into your conscious life?
How are you going to put yourself in my hands?”
How strange is it that Ferdinand the Unfaithful drives the faithful one to an act of faith?
211. Seeking Light in the Darkness of the Unconscious (by John Yungblut; 1977)
[How does] matter [have a] memory of the darkness on the face of the deep while chaos
yet prevailed?
What enables some children to know that making sport of taking life is evil, & what
conceals this knowledge from others?
What response do we need to have with reference to the darkness of ignorance, evil, and
the unformed void?
212. A place called community (by Parker J. Palmer; 1977)
How can I participate in a fairer distribution of resources unless I live in a community
which makes it possible to consume less?
How can I learn accountability unless I live in a community where my acts and their
consequences are visible to all?
213. The triple way: purgation, illumination, union (by George Terhune Peck; 1977)
How are experienced and weighty Friends bored with meeting when they go away]?
How were those who have left us stuck in a pattern?
214. Jacob Boehme: Insights into the Challenge of Evil (by Ann Liem; 1977)
How was Jacob Boehme and George Fox linked somehow by the revelation of truth,
and the converting of a people to follow it?
215. Art, Imagery, and the Mythic Process (By Dorothea Blom; 1977)
216. O Inward Traveller (by Carol R. Murphy; 1977)
What good does your inward journey do?
217. Wholesight: The Spirit Quest (by Frederick Parker-Rhodes; 1978)
Why not simply believe?
How many crimes have been committed in the name of religion?
How does the belief fit coherently with the whole body of our knowledge, or with relevant
specialized knowledge?
How is it plausible that all inner light's operations in the various perspectives are reducible
to organic brain functioning?
How is it plausible that the capacity for these operations is an aspect of God functioning
in us?
How does the brain do the whole job of our mind?
How is it possible that some of our minds can get so well attuned to entities we can never
handle, that we're able to formulate workable laws about how they function?
How is the inner light literally an aspect of God in us? Is there a God? What is God?
210. The psychology of a fairy tale (by David L. Hart; 1977)
How do you bring the voice of your soul into your conscious life?
How are you going to put yourself in my hands?”
How strange is it that Ferdinand the Unfaithful drives the faithful one to an act of faith?
211. Seeking Light in the Darkness of the Unconscious (by John Yungblut; 1977)
[How does] matter [have a] memory of the darkness on the face of the deep while chaos
yet prevailed?
What enables some children to know that making sport of taking life is evil, & what
conceals this knowledge from others?
What response do we need to have with reference to the darkness of ignorance, evil, and
the unformed void?
212. A place called community (by Parker J. Palmer; 1977)
How can I participate in a fairer distribution of resources unless I live in a community
which makes it possible to consume less?
How can I learn accountability unless I live in a community where my acts and their
consequences are visible to all?
213. The triple way: purgation, illumination, union (by George Terhune Peck; 1977)
How are experienced and weighty Friends bored with meeting when they go away]?
How were those who have left us stuck in a pattern?
214. Jacob Boehme: Insights into the Challenge of Evil (by Ann Liem; 1977)
How was Jacob Boehme and George Fox linked somehow by the revelation of truth,
and the converting of a people to follow it?
215. Art, Imagery, and the Mythic Process (By Dorothea Blom; 1977)
216. O Inward Traveller (by Carol R. Murphy; 1977)
What good does your inward journey do?
217. Wholesight: The Spirit Quest (by Frederick Parker-Rhodes; 1978)
What is time but a streamer in the hand of the Divine Dancer, tracing the figures of creation for us creatures to wonder at?
What gift from heaven is best for man?
[How have we reached a condition in which our life can be an end in itself?]
[How have we reached a condition in which our life can be an end in itself?]
“What do you bring us from the world’s end, what soul food to heal the sickness of mankind?”
218. ANOTHER WAY TO LIVE: experiencing intentional community (by James S. Best; 1978)
What is the place of marriage and family life in intentional communities?
"Where do you stand on the women's issue?
What are the hallmarks of a caring community?"
How is this an occasion for self-taxation or incoming sharing as an expression of mutual
help, or for reliance on state-financed help?
219. Approaching the Gospels (by Mary Morrison; 1978)
How do we approach the Gospels?
How can they possibly bring us any good news?
What can they possibly say to us that they haven’t already said?
How do we evoke fresh speech from this Gospels material?
How do we react to being disturbed [by difficult Gospel passages]?
How will we feel an inner stir of excitement, & open our minds?
How do we understand that fresh speech?
220. A Fifth Yoga: the Way of Relationships (by Joseph Havens; 1978)
How can I step into the other person’s private world so completely that I lose all desire to
evaluate or judge it?
How can I enter so sensitively that I can move about it freely, without trampling on
meanings which are precious to him?
How can I provide a relationship which this person may use for his own personal growth?
221. Harnessing Pegasus: Inspiration and Meditation (by Elizabeth Gray Vining; 1978)
Can you write a book right off or do you have to go out into the woods & think?
5th Gr. class writing query
What is inspiration? How can Pegasus, the fiery steed of the Muses, be harnessed?
How does race memory work?
How do we “let down a bucket” into the unconsciousness?
222. The family as a way into the future (by Elise Boulding; 1978)
What is a better set of arrangements than the family almost within sight that will produce
better human beings, more economic justice, and peace instead of war?
How is family a [passing phase or process], or is it still a significant human enterprise?
How are we to create viable new local community structures to replace the frayed
structures of industrial centralism, in a dynamic context of world neighborhood,
world need, world service?
223. The Roots of Pendle Hill (by Carol R. Murphy; 1979)
How have you gotten some magnetizing enrichment of life that you can share with young
people?”
224. In the Belly of a Paradox: A Celebration of Contradictions in the Thought of Thomas Merton (by Parker J. Palmer; 1979)
How do we live in fair exchange, so that what we consume is balanced out by what we
produce?
How can our spiritual labors be as useful to the people who feed us as their labors are to
us?
What are their fruits?
225. The Peculiar Mission of a Quaker School (by Douglas H. Heath; 1979)
What do Friends mean by “Truth?
What do religious purposes and words have to do with what should go on in today’s
classroom?
How can we assist a youth to so secure possession of ones own body and mind that one
can abandon the claim of both when one wishes?
What secures Friends during their worship, protecting them from the pull of darkness?
How does a Friends School nurture corporately its teachers’ spirit?
How do we encourage student concern for everyone’s growth: their own, fellow students
& teachers?
How should Friends schools educate their students so as to enable them to integrate
action with their knowledge, their feelings with their reason?
How do such values affect the selection of the Friends school’s head & teachers?
How do the schools make clear the primacy of such values?
How do the school’s adults witness such values as they administer & teach?
How does the school committee witness such values?
How does the entire community stop to examine how well it empowers its members to live
in the “eternal living Word?”
To what extent has our Friends school empowered its alumni to live more fully in Truth?
How does our academic focus so obscure our mode of relation to school subjects that we
ignore the moral choices involved in each mode of relatedness?
How do Friends school teachers enable students to understand their own [value issues] &
empathically understand issues from others’ viewpoint who may disagree with their
own stance?
How does a Friends school assist its student [to develop] a more consistent value stance
that provide guidance in specific, courageous moral choices?
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