"Let us see what love can do": prophetic activism and quietism among Quakers

 

I have come to realize that that there are at least two very different approaches to Quakerism: prophetic activism and quietism. By prophetic activism, I mean activism and social engagement that is rooted in contemplative worship and guided by the Inward Light of Christ, otherwise known as the Holy Spirit. By quietism, I mean the view that one should focus on the inner life and avoid social engagement. Quietists sometimes describe themselves as mystics—a term that George Fox would not have understood or accepted as a valid description of Quakerism. Rufus Jones was the first to describe Quakers as mystics, but he also recognized that Quakerism is a prophetic religion—hence, the term “activist mystics.” Jones was one of the founders of the American Friends Service Committee, a prophetic organization committed to ending war.

Quakerism began as a prophetic movement committed to transforming society as well as individuals. Early Quakers met with Crowell and King Charles, petition Parliament, challenged judges, and engaged in various forms of civil disobedience.  They were considered dangerous radicals and over 15,000 Quakers were jailed for challenging the status quo.

Despite this history, some Friends today say that Quakers shouldn’t be involved in politics. They should only be concerned with “spiritual matters.” This is a view that William Penn rejected when he said, “True godliness [we would probably say, “spirituality”] does not turn men out of the world, but enables them to live better in it and excites their endeavors to mend it.”

Quakers were led to form a colony of Pennsylvania where Quakers tried to put their faith into practice free from persecution. Over time, Quakers in Pennsylvania prospered, and some prominent Quakers became wealthy merchants and enslavers. In the 18^th century American Quakers gradually withdrew from political life and became quietists. Quakers like Benjamin Lay and John Woolman kept alive the radical prophetic spirit of early Friends and faced resistance from the Quaker establishment. Nonetheless, they were successful in convincing Philadelphia Yearly Meeting to declare that you couldn’t be a Quaker and hold slaves.

In the 19^th century many Quakers, such as Lucretia Mott, Elizabeth Frye, and John Greenleaf Whittier, became involved in social causes, including abolitionism and women’s rights. They all faced resistance from quietist Quakers and formed Quaker-inspired organizations to advance what they felt was their calling to pursue peace and justice.

In the 20^th century, the Society of Friends realized that it wasn’t enough just to avoid becoming involved in war, they needed to do something to prevent it. The American Friends Service Committee (of which Rufus Jones was a founder) was formed during WW I and the Friends Committee on National Legislation was formed during WW II to put Quaker faith into practice in the political arena. The mission of FCNL is one that I resonate with:

·       We seek a world free of war and the threat of war.

·       We seek a society with equity and justice for all.

·       We seek a community where every person’s potential may be fulfilled.

·       We seek an earth restored.

This big, bold vision is what drew me to Quakerism and what keeps me a Quaker today: the belief that we are called to practice our prophetic faith collectively and transform the world.

I have spent most of my years as a Quaker serving on peace committees.  I have served on the peace committee of Orange Grove Meeting for 14 years. I served as clerk of the Peace Committee of Claremont Meeting for 6 years and of the Peace Committee in Santa Monica Meeting for 9 years. I also clerked the Peace and Social Order Committee of Pacific Yearly Meeting for 6 years and served on that committee for at least a dozen years. I have made many mistakes and learned a lot about peacemaking and conflict resolution during my years of clerking. I am extremely grateful I don’t have to clerk any more since Nina is clerking Orange Grove’s Peace and Social Concerns Committee and is doing an excellent job. 

I served on the General Board of FCNL for many years and attended many meetings of this important Quaker lobby on Capitol Hill. For me, this has been a profoundly spiritual experience. I recommend a pamphlet called “A Quaker Perspective on Quaker Lobbying” written by my friend Marge Abbott (who served as clerk of FCNL). Marge Abbot shows that lobbying has been an essential part of Quakerism since the days of George Fox and is deeply biblical. Lobbying is part of the prophetic tradition since prophets were called to speak truth to those in power, whether they be kings or religious leaders.

For this reason, I was disappointed when Pacific Yearly Meeting decided to stop considering minutes of social concern when Trump was first elected nine years ago. There was a lot of controversy and conflict about minutes of social concern when I was serving as clerk so my committee worked with Steve Smith, then clerk of Yearly Meeting, and came up with procedures and a statement explaining why minutes of social concern were important. But Ministry and Oversight didn’t agree with our recommendations. They felt that minutes of social concern stirred up too much conflict, were a waste of time (mere words, not meaningful action), and didn’t represent all Friends. I disagreed strongly (see my postscript) but my term as clerk was ending and the new clerk agreed with Ministry & Oversight. She was essentially a quietist.

For the next eight years Pacific Yearly Meeting did not approve any public statements on social justice. Even when George Floyd was murdered and people from around the nation and the world rose up in protest. Pacific Yearly Meeting decided not to approve a request by Friends Committee on Legislation of California that we support “Black Lives Matters.” Carl Magruder, a birthright African American Quaker with a profoundly prophetic heart, spoke words I’ll never forget. He said, “My motorcycle magazine supports Black Lives Matter, but my Yearly Meeting doesn’t.” Those words should go down in the annals of Quaker history!

(Sadly, Carl later suffered a serious brain injury due to a motorcycle accident and went through a long and painful recovery. While his mental abilities have not fully recovered, he fortunately still has his prophetic edge,)

For many years I was practically a lone voice calling for Yearly Meeting to regain its prophetic voice. This was a very painful time for me, and I felt frustrated, alienated and sometimes so sad I was moved to tears. My persistence made some Friends uncomfortable, and some very angry. At one point, a Friend became so enraged with me I feared for my physical safety. Nonetheless, I felt led to speak my truth no matter whom it offended.

I feel I must commend Diego Navarro, who was clerk of PacYM during much of this time. He was always willing to meet and dialogue with me, even when we disagreed. That, to me, is the sign of a good clerk.

I never gave up on Yearly Meeting despite my feelings of alienation. When Israelis attacked Gaza, killing tens of thousands of people, half of them women and children, I issued an invitation to Yearly Meeting Friends concerned about the genocide in Gaza to meet for lunch at Whittier College where our gathering was taking place. Around twenty Friends showed up, including Vickie Carrol and Lawrence Alderson (clerks of Peace and Social Order), and it was clear  that Spirit was leading us to take action. We met in the evening to draft a minute of social concern like the one approved by Orange Grove Meeting. It called for:

 

1. A permanent ceasefire.

2. End[ing] complicity in human rights violations and war crimes by the United States and other countries, and impos[ing] a universal arms embargo.

3. Release of Israeli hostages and Palestinian political prisoners.

4. Expedited humanitarian aid and protection of aid workers, including American Friends Service Committee (AFSC) staff.

5. A lasting peace that guarantees safety and justice for Israelis and Palestinians.

 

When this minute was presented to the Yearly Meeting, there was a lot of passionate discussion, as one would expect. We were moved by the personal testimony of Joyce Adjouny, a Palestinian Quaker who is currently the General Secretary of the AFSC and suffered under Israeli occupation. She helped us to understand the conflict from her perspective and from the AFSC’s perspective. After much prayerful deliberation, the minute was approved. For me, this was a cause for rejoicing. We were faithful to our prophetic calling.

Today our nation and the world are facing an existential crisis. The United States has a mentally deranged President who has no respect for the Constitution or international law. He aspires to be a monarch and has ensnared us in endless violence both at home and abroad. 

During this perilous time, Quakers are faced with a choice: we can be quietists or we can be prophetic activists. If we are silent, we are acquiescing in what the Trump regime is doing and history (and the God of history) will judge us accordingly. If we speak out and take action, we will be joining the millions of others who are standing up for democracy and justice. Let us by guided by the Spirit that inspired Jesus and early Friends and see what love can do. 

Why Quaker "Minutes of Social Concern" Are Important

 I was thrilled that Pacific Yearly Meeting adopted a strong statement explaining the importance of "minutes of social concern," statements about peace and social judgment issues. Here’s what it says about minutes of social concern on the Pacific Yearly Meeting website:

Minutes of Social Concern

Social Concern Minutes are one way our voice of conscience can be made public. They are also a way in which we can express our ideals, witness and narrate the struggles of our time, and can hold ourselves more accountable. Providing hope and moral vision is never to be underestimated.

A Minute of Social Concern expresses the unity of a Meeting around an issue of social justice, usually with a call to action. Meetings are encouraged to share their Minutes of Social Concern so that others may also consider them.

Nonetheless, some Friends do not feel that we should consider minutes of social concern. Here is my response to their objections. My hope is that Friends will speak out and act boldly and collectively to defend democracy and support those who are working for peace and justice. 

1.     “Minutes of social concern are controversial and divisive.” This implies that Friends should refrain from discussing anything when there might be disagreement or conflict. Such an attitude suggests a profound lack of trust in Quaker process and in the commitment that Friends have for one another. Even the most loving couples have conflicts, and their bonds of love grow stronger when they figure out how to resolve their conflicts lovingly and honestly. The same is true of groups. There will always be conflicts in a group. In fact, when Pacific Yearly Meeting decided not to consider minutes of social concern, a dispute arose about the name of Worship and Oversight Committee. Some Friends were uncomfortable with the word “oversight” since it sounded like overseers from the slavery period. The discussion over the name of this committee became heated and lasted at least as long as any discussion regarding minutes of social concern. Budget items and even nominations can be controversial, yet we don’t refrain from considering these matters during meeting for worship on the occasion of business.

2.     “Minutes of social concern are a waste of time, mere words, not action.” As the Pacific Yearly Meeting statement on minutes of social concern makes clear (see below), authentic minutes require accountability and action. Evidence shows that public statements on peace and justice issues can have an impact, especially when many different groups join together in a common cause. Alex Hopkins observes:  “Civil society is a key deterrent to an authoritarian power grab. Civil society is made up of universities, non-profits, and churches. These are the institutions that we hoped would stand up to Trump. Instead, some of them caved with alacrity. Even if they didn't give something to Trump, many are silent. We need to be among the institutions that stand up.”

3.     Minutes of concern aren’t “spiritual” and don’t matter. As an activist, I can testify that when I have the support of my Meeting or of Quaker institutions like FCNL and AFSC, it matters. I can feel it in my heart. It can be lonely to stand on the front line of the peace and justice movement. Because minutes of social concern are approved during a meeting for worship on the occasion of business, they have a spiritual and moral power that should not be underestimated, as PYM statement makes clear.

Here's what PacYM’s Faith and Practice says about the process of approving Minutes of Social Concern. Note that when we gather for meeting for worship on the occasion of business, we are engaging in a corporate, not an individual, search for moral clarity and truth:

The Meeting’s work of discernment is a corporate search. The Clerk does not direct the communication toward certain predetermined goals, but keeps dialogue open, promoting free and full exploration of the matter under consideration, while fostering a sense of the guidance of the Holy Spirit. The Clerk is responsible for discerning and stating the sense of the Meeting and presenting a minute when unity has been reached. Members of the Meeting may sometimes assist the Clerk in this. If a member believes that the Clerk has incorrectly discerned the sense of the Meeting, it is appropriate to speak up. Similarly, someone may propose that unity actually has been reached and suggest that a minute should be recorded.

When the wording appears satisfactory, the Clerk asks Friends if they approve the minute. If Friends approve the minute without objection, it is recorded as an action of the Meeting. If, after careful consideration, minor editorial changes appear to be needed, the Clerk should have authority to make them. Those changes should be noted at the next Business Meeting, when the minutes of the previous session are read.

If the business before the Meeting is difficult, anyone may request a pause for silent worship. This can often lead to finding a way forward. Sometimes a member with doubts about a minute favored by most of those present will voice his or her reservations but release the Meeting to move forward.† This will be recorded in the minutes as “one Friend standing aside.” In rare cases a member may ask to be recorded as standing aside; however this practice is best limited to occasions when that member’s professional or legal status might be jeopardized by implied consent to a minute.

Another way of avoiding a deadlock is for the Clerk or another member to suggest that a matter be held over for consideration at a later time. It may be helpful for the Clerk to ask a small committee, including Friends of diverse leadings, to revise the proposal in the light of the concerns and objections, and report to the next Meeting. If the matter is urgent, the committee may retire from a given session to return to it with a revised proposal

 

 

 

Join Us to Discuss and Strategize Naming N. Fair Oaks Area "Black Main Street"

 

Click here to register for Discussion of Naming N. Fair Oaks

"Historic Black Main Street"

 

https://us02web.zoom.us/meeting/register/AtPUdtn6QvWwK3izTBccTg  

"A Light Shining in the Darkness": Our 2025 Holiday Letter

Dear friends and family,

We want to wish you joy and peace during this Christmas and New Year. With so much chaos in our nation and the world, it is good to pause and reflect on how God never forsakes us and has been with us this past year even at the worst of times—a “Light that shines in the darkness and cannot be extinguished” (John 1:4).

 1)   In January we were downwind of the Eaton Canyon Fire which destroyed 9,418 structures (including homes, businesses, and churches) in Altadena, Pasadena and Sierra Madre. This wildfire destroyed nearly half of Altadena's Black -owned homes with 19 deaths. With the fires only a few blocks from our home,  we were mandated to evacuate for a couple of days. Our home suffered smoke damage so we moved out for two weeks so it could be remediated. We also removed all the soil from our raised beds and put in fresh organic soil, mushroom substrate other additives to rid the beds of toxins. Now our garden is thriving!

B      But  tragically, many of our friends and neighbors in Altadena lost their homes, while insurance companies and Edison have compounded injustices delaying many to rebuild. But the faith community has shown an outpouring of love and support for these survivors. We were approached by the Pasadena Community Foundation that an anonymous donor gave $30,000 so that a displaced family could have a virtually free RV and return to their burned site while rebuilding their home. We formed a team to plan how to best help families obtain permits and locate a suitable candidate for first this RV.  See video of Louis St. Juste. We have applied for grants to provide more RVs to other families.

2) 2) In March our city was invaded by masked ICE agents who abducted some of our undocumented neighbors on their way to work, including construction workers helping to rebuild homes.  Later we stood (and danced) with 4,000 people (including pastors) in solidarity with the National Day Laborers’ Organizing Network (NDLON) and mobile band Los Jorneleros del Norte). Pastors prayed and local leaders gave speeches. We called for the masked ICE agents to get out of our city.

 I   3) In  May we went to NJ for a Shelter force Magazine housing justice conference and visited our brilliant niece Finch in NYC who just graduated from Sarah Lawrence. We took her to see “Wicked” on Broadway and had a blast hanging out with her. We also enjoyed a visit with Anthony’s sister and family where we had the world's best pizza at Conte's. 

 

 4) In August we had a dream vacation in Costa Rica- La pura vida!  An amazing country that disbanded their military and instead invests in education, housing and more. Thanks to our friends Grace and Bill Dyrness, we toured the impressive international University for Peace. We visited Monteverde Friends Quaker Meeting where we were invited to speak about affordable housing. We zip-lined above the cloud rain forest—a joyful victory for Anthony’s acrophobia! We witnessed the sacred act of a green sea turtle lay 120 eggs, and so much more. Jill read Church of the Wild during this time-connecting her faith more deeply to the astounding biodiversity we were witnessing.

5) Anthony continues to take part in weekly vigils calling for an end to the genocide in Gaza and Pasadena’s divestment from companies profiting from this genocide.

6) In September Anthony also went to the 90^th anniversary celebration of Pendle Hill, the Quaker Center for Study and Contemplation near Swarthmore, PA, where he was a student in 1989 and served for many years on their board. He again enjoyed a visit with his sister Liz in their hometown of Princeton, NJ.

5)     7) In August we had a blast attending the wedding and book launch of Jill’s niece Sarah and her husband Andrew Singer. We highly recommend their books: She Journeys: A Memoir of Heartbreak and Homecoming and Now is the Time: A Van Life Road Trip.

      8) On November 1 Jill celebrated her 72^nd birthday and had a blast, only to find out that the severe pain experienced a few days later was the return of the lymphoma she had five year ago reappearing in a very aggressive form. She was admitted to Huntington Hospital on Nov. 3^rd where she was given steroids and a biopsy to determine what kind of cancer and its severity. The steroids exacerbated her insomnia and she stayed up all night reading the excellent book, The Body Keeps Score and by morning had a new book outline and title: Healing our Souls and the Souls of our Cities.

 A few days before Thanksgiving the strong pain returned, and she was admitted to City of Hope and given a preliminary IV infusion before the treatment plan was fully prescribed and the results surprised even Dr. Budde, the foremost scientist and researcher on blood cancers. She called Jill immediately after the PET scan to share that the large masses of 4-1 and 4-2 inches shrank by 60-70%!  She had never seen such dramatic results. Jill shared with her that countless folks were praying.  To rid of the rest of the cancer, Jill will undergo an immunotherapy CAR T Cell treatment that will make her very sick for about a month. We get cancer because our immune system cannot recognize it, but immunotherapy teaches our immune system to see and fight it. They will remove some of her T-Cells which will be manufactured into extremely aggressive fighter cells and put back in her body. The good news is that 50% of those with this treatment live 5 years or longer. Please hold us in the Light, as Quakers say.

7)      9) Despite her health issues, Jill went to northern California in mid-November to preach at two churches (the Adventist Church in Antioch, CA, and the Redeemer Covenant Church in Orangevale, CA). She also presented our recently published “Unjust Housing Game” (with Game Crafters), at a Seventh Day Adventist Conference on “Ending Homelessness.” Pastors and leaders felt the highlight of the conference was this game as they reflected on the racial disparity in housing.

We are deeply grateful for the love and support we have received from our Beloved Communities—the Quakers, Methodists, the Clergy Community Coalition, and many others who are committed to healing, justice and peace. What a blessing!

 Love and peace,

Anthony and Jill

Islam from a Quaker Perspective: A Talk at Westminster Gardens, Oct. 22, 2025

Islam from a Quaker Perspective

A Talk at Westminster Gardens, Oct. 22, 2025

Thank you for inviting me to speak about Islam. What a joy and honor to be back with you! As you know, I am not a Muslim, I am a Quaker, but Islam has played a significant role in my life since 9/11, so I am happy to share my story and what I have learned about Islam over the past 24 years from a Quaker perspective.

Prior to 9/11, I had no contact with Muslims that I was aware of. When I saw how President Bush and others were reacting to this tragedy, I was terrified not so much by terrorists, but by what was happening in our nation. I could see and feel the spirit of fear and vengeance that took hold of people, with flags flying everywhere and calls for a War on Terrorism both at home and worldwide. Muslims were seen as evil doers out to destroy civilization.

At the time, I was working on a book about Gene Hoffman, a Quaker peacemaker who was my mentor. This book is called “Compassionate Listening.” Her work inspired a Jewish activist named Leah Green to start the Compassionate Listening Project, about which I’ll say more later. Gene Hoffman wrote these insightful words about terrorist based on her experience with pastoral counseling and peace making:

“Some time ago, I recognized that terrorists were people who had grievances, who thought their grievances would never be heard and certainly never addressed. Later, I saw that all parties to every conflict were wounded, and that at the heart of every act of violence was an unhealed wound. I began to search for ways we peace people might help to heal these violence-causing wounds.”

As I prayed for guidance, the words “Perfect love drives out fear” (1 John 4:18) came to mind and became my mantra. What would love lead me to do to heal the wounded in these dark times? Realizing that Ramadan was about to start, I decided to fast as Muslims do: refraining from food and water from sunrise to sunset. I also made a commitment to read the entire Qu’ran during Ramadan. And I reached out to the local mosque to get to know my Muslim neighbors.

This was a life-changing experience. When my Muslim neighbors heard that I was fasting and reading the Quran, they were elated. They also appreciated that I was reaching out to them in friendship during this challenging time when they were being demonized. I was invited to the homes of Muslim families for a fast-breaking meal called an iftar and became acquainted with Muslim hospitality. This was the beginning of beautiful friendships that have deepened over the years.

I started attending gatherings of Muslims, like the Muslim Public Affairs Council, where I heard and got to know prominent Muslim leaders like Maher Hatthout, Hassan Hathout, Shakeel Syed, Hussam Ayloush, and Sherrel Johnson.

I wrote a pamphlet called “Islam from a Quaker Perspective” in which I tried to explain Islam to Quakers and Quakers to Muslims. It was published by Quaker Universalist Fellowship and translated into German. The pamphlet was later incorporated into a book of essays I edited called “Quakers and the Interfaith Movement.”  I even wrote a science fiction novel with a Muslim protagonist called “The Relics of America: The Fall of the American Empire.” I have brought copies of these books if you are interested.

I began my first Ramadan fast on November 17, 2001.  In addition to fasting, I also made a commitment to read the entirety of Abdullah Yusuf  Ali’s monumental work, The Meaning of the Holy Qur’an, which was highly recommended by Muslims.

During the weeks that followed, I visited both Shi’ite and Sunni mosques and joined in communal prayers. I also incorporated some Muslim prayers into my daily religious practice. Using Michael Sell’s translation, I learned to say the opening prayer of the Qur’an in Arabic:

In the name of God, the compassionate, the caring,

bi  smi  llahi r-rahmani  r-rahim,

praise be to God , lord sustainer of the worlds

al-hamdu     lillahi rabbi l-’alamin master of the  day  of reckoning, maliki yawmi d-din

to you  we turn to worship

iyaka na’budu

and to you we turn in time of need

wa iyaka nasta’in

lead  us on the  straight road

ihdina s-sirata l-mustaqim

the  road  of those you have given  to whom

sirata l-ladina an’amta ‘alayhim not  those with anger upon  them ghayri maghdubi ‘alayhim

not  those who have gone  astray.

wa la d-dalin.*

This prayer sums up the essence of Islam and is to Muslims what the Lord’s prayer is to Christians. By the way, there is nothing in this prayer that Christians could disagree with and nothing in the Lord’s prayer that Muslims would disagree with! Each day I rose before dawn, prayed this and other prayers, ate breakfast, and studied the Qur’an. I prayed at least five times each day, facing north (the direction of Mecca for those in California) and bowing with forehead to the ground in the Muslim manner. When I told Muslims that I was observing Ramadan, they were extremely pleased and impressed. They were not only eager to discuss Islam with me, but they also wanted to know more about my Quaker faith. Observing Ramadan thus became an opening for what the Quaker scholar and ecumenist Douglas Steere called “mutual irradiation”— the sharing of the “Light that enlightens all men and women”  (John 1:9).

The most common reason that Muslims gave for fasting during Ramadan was that it helps us to empathize with those who are poor and don’t have enough food and water. Others spoke of self-discipline, or of religious obligation. A Muslim physician and religious leader from Orange County, California, named Maher Hathout pointed out that the ability to fast—to delay gratification—is what distinguishes human beings from animals. It is also a test of faithfulness and integrity since only God knows if we are truly fasting or sneaking food when no one  is looking!

Many Muslims seemed surprised that a non-Muslim American had the self-discipline to fast. Sad to say, we Americans are seen as an extremely self-indulgent people, given to compulsive overeating and to equally compulsive dieting. When we diet, we generally do it for selfish reasons—to improve our health or our appearance. Fasting, on the other hand, is discipline that helps us to become unselfish and spiritually healthy. As the Greek Orthodox saint John Chrysostom observed: “Fasting is medicine” (Homilies, III.  ca. 388 C.E.) Practiced with humility, fasting helps to free us of our addictive behaviors, and can deepen our connection with God and with our fellow human beings—especially with those who are poor and hungry.

I learned this lesson very keenly one afternoon when the hunger pangs became so intense, and my energy level so low, that I had to quit work at four o’clock. I walked to a nearby park to watch the sun set (which seemed to take forever).  My throat parched, and my belly rumbling, I realized that I could break my fast and end my discomfort at any time, whereas hundreds of millions of people (most of them children and mothers) don’t have this option. That night, after my meal, I sat down and wrote checks to charitable organizations with more joy than I have ever before experienced. Fasting, I discovered, can do wonders to stimulate compassion and the urge to be charitable.

I have been fasting during Ramadan ever since, except for the year of COVID. In fact, I was led to make a commitment to fast during Ramadan until there is peace in the Middle East, so I probably will be fasting for the rest of my life, God willing and health permitting.

This act of reaching out to Muslims led me to go to Muslim and interfaith gatherings that transformed my life. My email monicker became interfaithquaker@aol.com and I started giving workshops on interfaith peacemaking at Quaker gatherings. Over 20 years ago I became involved with Interfaith Communities United for Justice and Peace, which was started right after 9/11 by religious leaders such as Rabbi Beerman, Rev. James Lawson, Steve Rohde, Meher Hathout, Rev. George Regas and other prominent religious leaders. Its motto is “religious communities must stop blessing war and violence.” We meet every Friday morning to hear speakers on social justice, we organize events and vigils, and some of us have gotten arrested protesting war. It was at ICUJP that I met Viriginia Classic, my friend and co-conspirator for peace and justice.

During the years I have stood in solidarity with the Muslim community as we advocated to end torture, release prisoners from Guantanamo, and end apartheid and genocide in Israel/Palestine. One of the most memorable experiences I had was visiting a Muslim being held in detention on Terminal Island on trumped up charges. He was a deeply spiritual man and never expressed bitterness or anger about how he had been mistreated. We saw each other through a glass darkly, unable to touch, but we felt each other’s hearts. A couple of years later I was praying at a Muslim gathering and at the end of our prayers, I saw him, felt a surge of joy, and we embraced. He was finally free! I felt that as if the gates of paradise had opened and God was smiling upon us.

I also went to Israel/Palestine with the Compassionate Listening Project in 2005. The delegation was led by two brilliant women—a Muslim lawyer named Maha El-Tajik and a Jewish activist named Leah Green who has become a dear friend. We listened to Israelis and Palestinians who were working for peace. We also listened to heart-breaking stories of parents who’d lost children to this conflict. I came to appreciate the power of compassionate, non-judgmental listening. When traumatized people tell their stories and feel heard, their hearts are changed. This is an important aspect of peacemaking. If you’d like to know more, I suggest you check out the compassionate listening website or read my book. I’m also happy to answer questions.

In addition to peace and justice work, I was also interested in the spiritual side of Islam and wrote a pamphlet about Sufism and Quakerism, based on my experience with various Sufi communities in Philadelphia, New Mexico and here in Southern California.

Outwardly, Quakerism (the mystical branch of Christianity) and Sufism (the mystical branch of Islam) may seem worlds apart. Sufism is associated with dervish dancing, exotic Middle Eastern music, and the ecstatic poetry of Rumi. Quakerism is associated with peace activists, plain-dressed people sitting in silent worship, and William Penn, the founder of Pennsylvania, and the icon of oatmeal. But there are deep affinities between these two spiritual paths, and it is no accident that Quakerism and Sufism refer to its practitioners as “Friends.”

I published my pamphlet as a series of blog entries exploring the similarities between these spiritual paths and suggest how they can help us to become more intimately connected with our true selves and with Reality. These mystical paths also have a prophetic dimension—a social witness against materialism and injustice--that is much needed in today’s world. We live at a time when most people in the industrial world inhabit a “virtual reality”—a world of television, movies, and the internet—a world where we are defined by what we buy rather than who or what we are. In this unreal world of compulsive consumerism, we become addicted to our desires and eventually become prey to fears and anxieties. These fears become the seeds of bigotry, violence and war.

Mysticism, as practiced by Quakers and the Sufis, can help free us from our fears and our addictions and lead us onto the path of true freedom. As we come to know who we truly are and become acquainted with our true self, we can also form deep, life-transforming relationships with others, based on the realization that each person is sacred and therefore worthy of our deepest attention and respect. This is the way of Friends.

Sufism is the mystical heart of Islam. It emerged in the 8th century CE as an Islamic ascetic movement. Some scholars see connections between Sufism, Buddhism and Christianity and no doubt such connections exist, but most Sufis see their practice as deeply rooted in Islam. Early practitioners of Sufism include Hasan al-Basri (642-728) and Rabiah al-Adawiay (d. 801), the first great female Sufi teacher and poet. Perhaps the most famous Sufi is Jalal a-din Rumi who founded the Mevlevi order (known as whirling dervishes) and has become the most popular poet in America, thanks to Coleman Barks’ imaginative translations. Sufis played a political role in Islamic history, often standing up for the rights of the poor and oppressed. Sufism has also encouraged women to be spiritual teachers and leaders.

I could tell many stories of wonderful encounters with Sufis, but I will limit myself to just one. I once attended a Sufi gathering in Los Angeles where everyone formed a circle chanting in Arabic the name and attributes of God. This practice is called zikr, which means “remembering.” When the chanting was over, I went to a man and asked, “What is Sufism all about?” He smiled and said, “Why don’t you ask my wife. She’s over there.” So I asked her the same question, and she smiled and responded, “God is right here,” pointing to her heart. Her response touched my Quaker heart.

If you want to know more about Sufism and Quakerism, I suggest you check out my blog.

Speaking of the heart of Islam, I’d like to share a moving story about an experience I had with a Muslim friend just after the death of my wife Katheen Ross, a Methodist pastor. After she passed in the May of 2009, I became aware that Ramadan was going to take place in August. (Because Islam uses a lunar calendar, Ramadan occurs 10-12 days earlier each year.) I was having coffee with my dear friend Shakeel Syed, a leader in the Muslim community in Southern California, who had visited my wife in ICU and been very supportive of us. I told him that I’d like to attend an iftar during Ramadan and wondered if one was taking place in the Culver City mosque. He told me it wasn’t but proposed an alternative. “Because of my duties I am busy every day of Ramadan, except for the first day. That’s when I spend time with my family. You can join us then.” I was very moved by his gracious offer and grateful for the chance to experience Muslim hospitality with his delightful family—his wife, son and two daughters. At the end of dinner, I joined them for evening prayers and when the formal prayers were over, Shakeel lifted up his hands and offered what Muslims call dua—a special supplication to God. “Dear God,” he said. “Please show mercy to our dear Uncle Anthony and to his beloved wife Kathleen who is in Paradise.” As you can imagine, I was moved to tears. I felt I had experienced the heart of the Islamic faith.

I’d like to end by describing where my current experience with Muslims since the tragedy of October 7. I joined in vigils that took place in front of Representative Judy Chu’s office every week. I held up a sign with the logo of the American Friends Service Committee calling for a ceasefire, an arms embargo, and an end to the blockade of Gaza. At first, only a few people attended these vigils but soon there were dozens and then hundreds. We started attending city council meetings in such numbers that the mayor finally decided to call a special meeting at the Pasadena Convention Center in April 2024. Over 600 people took part, and 200 of us gave one-minute public comments. After four tumultuous hours, the Pasadena City Council unanimously approved a resolution calling for a ceasefire, return of hostages and expedited humanitarian aid. Soon afterwards, Judy Chu was one of around 50 Congress members who refused to sign a bill providing military aid to Israel. This was a significant win.

We continue to meet every Monday in front of the post office on Colorado Blvd and then go to the City Council and speak out during public comment, calling for our city to divest from companies profiting from the genocide in Gaza. We have met with elected officials and helped craft a resolution that will go before the Council, hopefully very soon. Our passionate prophetic persistence is paying off!

Our interfaith vigils often include times of prayer that are powerful and deeply spiritual. Muslims, Jews and Christians take part. My respect for the Muslim community has deepened during this crisis. Despite the daily atrocities being committed against Muslims (and Christians) by the Israelis, and despite the unconscionable and unwavering support of our government for genocide, I have not heard an antisemitic or anti-Jewish comment by my Muslim friends. Yes, they are angry and critical of Zionism and the Unites States, but they are never anti-Jewish or hateful. My dear friend Hedab Tarifi is a Muslim leader born in Gaza who has lost over 150 members of her family during this genocide. She always emanates love. She says, “My religion teaches me that I can be angry about injustice, but I must never hate.”

This, to me, is the heart of Islam and of true religion. And I am deeply grateful for my Muslim brothers and sisters for showing me, a Quaker,  how to practice the way of justice and love.