Evening star. [volume] (Washington, D.C.) 1854-1972, 1907-01-20
Christianity as frien08 See 1T
BY EDWARD B. RAWSON.

An interesting explanation Of the Quakcri
tan doctrines and how it differs from them.
I'VE ask thee nothing about thy belief"
said the old Friend. a preacher. to the
young applicant for membership in the
Society of Friends, who wished it distinct
ly understood that he could not accept
some Of the doctrines held by that
preacher and by other members of the
meeting. This was intended. and was
understood to mean that in Christianity.
as Friends see it, the important thing is
conduct, not doctrine. Even the funda-
mental doctrine of Quakerism, that of the
inner light, is understood variously by
Friends who differ Intellectually and emo
tionaly. To those who believe in
Supreme Being. clothed with the attri-
butes OF personality, the inner light is
the voice of a loving father speaking to
of God as an infinite, beneicent but i'm
personal power the inner light is that
innate sense of right which makes man a
moral being. We may differ in our defini-
fact of an inGwelling witness to truth
and right in the mind of every man.
We may say that If we heed the admo-
nitions of this voice of God it will be-
come clearer and we shall have an I'M
failing guide in all the affairs of life and
II we refuse to listen its accents will
grow fainter; or we may say that the
sense of right may be developed by use
or atrophied by neglect Whichever way
We put il, what we mean is that the more
we strive 20 understand our relation to
the Infinite and to work with rather
than against the power that makes for
righteousness" the more easily we shall
be able. in any given case, to determine
upon the right course of action, and to
follow the course We see to be best.
The relation of God to matter is deter
mined by what we call the laws of ma
ture. The relation Of God to man IS just
is much the subject of law, but as each
man OIlIt4 44pIl SNtlN OlIeI, lIt IdWS VI
his spiritual nature are not as general.
And so far each man differs from
every other man in his relation to God,
each man must work out his own saliva
ton. He may be helped by the experience,
the eXhortation, the example of others in
matters common to him and them; but
hut 70;
N following the light as he himself sees
u. The recognition of the popularity of
ones relation TO the Infinite, and the posi-
oility Of making it out for ones self, is
an acceptance of the doctrine of the inner
light
The Friend may read the Bible as lit
erature and get from it what he can that
Is helpful, or he may believe in its plen-
ary inspirations; but he must assume,
and permit others to assume the right of
individual Interpretation. He may look
upon Jesus as a man, divine as all men
are divine in greater or less degree, and
derive from His example some of the help
needed in making his own life good; or
he may believe in a Lord and Savior,
second person of the Trinity and miracu-
lous Son of God; but he must admit that
all his Savior can do toward saving him
Is to lead him into the light and help
aim 20 walk uprightly
The Friend may hold what theory he
will of the future life. but he must recog-
nize the prime Importance of this life, and
the necessity of making it the best he
can.
Such great diversity upon doctrinal
matters may, and does exist in the So
ciety of Friends. A belief in the inner
light is the one thing that all profess.
and even that as I have intimated, is
capable Of various Foundations. A belief
n individual responsibility to a higher
power, and the presence In each one of
US Of something that enables t.m to meet
his responsibility-this, perhaps. is the
sine quo non of Quakerism.
In the application of Christianity to
the affairs Of life there Is necessarily the
same freedom among Friends as IN the