Towards a Quaker View of Sex was first published in 1963 by a group of eleven British Friends who met to explore the problems and perspectives on human sexuality, especially homosexuality. The booklet was based on their personal experiences, research, and Quaker principles. It challenged the traditional views on sexual morality and advocated for a more compassionate and tolerant attitude towards different forms of sexual expression. It argued that the quality of the relationship, not the gender of the partners, was the most important criterion for judging sexual behavior. It also called for the decriminalization of homosexuality and the recognition of same-sex unions.
The booklet received a mixed reception from the public and the media. Some praised it as a courageous and progressive document that offered a new way of understanding sexuality and human dignity. Others criticized it as a radical and immoral departure from the Christian teachings and the natural order. It sparked a lot of debate and controversy among Quakers and other religious groups, as well as among secular and academic circles. It was widely read and distributed, and influenced the development of the gay rights movement and the sexual revolution in the 1960s and 1970s.
Towards a Quaker View of Sex was well ahead of public opinion of the day. The booklet was published when homosexuality was still illegal and stigmatised in many countries, including Britain, New Zealand and the United States. It was also a time when many religious groups condemned homosexuality as a sin and a perversion. The booklet challenged these views and offered a more humane and compassionate perspective on sexual diversity. It also advocated for social and legal reforms to protect the rights and dignity of homosexual people.
The booklet was also ahead of the medical profession, which at that time still classified homosexuality as a disorder. The American Psychiatric Association (APA) did not remove homosexuality from its list of mental illnesses until 1973, after years of protests and debates. The World Health Organisation (WHO) did not do so until 1990. The booklet, however, recognised that homosexuality was not a disease or a defect, but a natural and normal variation of human sexuality. It also criticised the attempts to cure or change homosexual people, which often caused more harm than good .
According to the web search results, the Quaker community in Britain had a varied and complex response to Towards a Quaker View of Sex when it was first published. Many Quakers welcomed the booklet as a courageous and progressive document that offered a new way of understanding sexuality and human dignity. They appreciated the honesty, compassion, and insight of the authors, and felt that the booklet reflected the Quaker values of seeking the truth, respecting the individual, and following the inner light. They also supported the call for social and legal reforms to protect the rights and dignity of homosexual people.
However, not all Quakers agreed with the booklet or its conclusions. Some Quakers felt that the booklet was too radical and immoral, and that it contradicted the Christian teachings and the natural order. They argued that the booklet ignored the biblical condemnations of homosexuality, and that it promoted sexual permissiveness and relativism. They also feared that the booklet would damage the reputation and unity of the Quaker movement, and that it would alienate other religious groups and the general public.
The booklet sparked a lot of debate and controversy among Quakers, both in Britain and abroad. It was discussed in various Quaker publications, meetings, conferences, and committees. It also led to the formation of several Quaker groups and networks that focused on sexuality and gender issues, such as the Friends Homosexual Fellowship, the Friends Temperance Union, the Friends Committee on Homosexuality, and the Friends Committee on Sex Education.
The booklet also influenced the Quaker attitudes towards accepting diversity in sexuality and gender expression over time. It helped to raise awareness and understanding of the experiences and challenges of homosexual and transgender people, and to foster dialogue and solidarity among Quakers of different sexual orientations and gender identities. It also encouraged Quakers to question and challenge the prevailing norms and prejudices of their society and culture, and to seek guidance from their own conscience and the spirit of God. It also inspired Quakers to advocate for the human rights and social justice of sexual and gender minorities, both within and outside the Quaker community .
It would be true to say that the liberal unprogrammed branches of the Religious Society of Friends are more accepting of diversity in sexuality and gender expression than the evangelical branches. The liberal unprogrammed branches, such as Friends General Conference (FGC), Britain Yearly Meeting (BYM), and Aotearoa New Zealand Friends, have a history of affirming and celebrating same-sex relationships and transgender identities. They have also campaigned for the legal recognition of same-sex marriage and the protection of the human rights of sexual and gender minorities. The evangelical branches, such as Friends United Meeting (FUM) and Evangelical Friends Church International (EFCI), have a more conservative and traditional view of sexuality and gender. They tend to uphold the biblical teachings on marriage and sexual morality, and to regard homosexuality and transgenderism as sinful and unnatural.
The African Evangelical Friends churches are among the least tolerant of sexual and gender diversity among Quaker groups. The majority of Quakers in Africa belong to the EFCI, which has a strong evangelical and orthodox orientation. The EFCI has issued statements that condemn homosexuality as a violation of God’s will and a threat to the family and society. The EFCI also opposes any attempts to legalize or normalize same-sex relationships or transgender identities in Africa or elsewhere. The African Evangelical Friends churches are influenced by the cultural and political context of their countries, where homosexuality is often illegal and stigmatized, and where religious fundamentalism and homophobia are prevalent.
In a move that reflects contemporary Quaker thought in New Zealand, our community has taken a significant step by ceasing to record the gender of members and attenders in our membership database. This decision underscores our longstanding commitment to gender equality, recognizing that such distinctions serve no practical purpose within our society. Interestingly, it was the women in our Monthly Meeting who championed this change most fervently, viewing the recording of gender as superfluous. The men, while supportive, exhibited more caution, perhaps acknowledging that beyond the Quaker community, the journey towards true gender equality continues. This internal shift within our community is a testament to the Quaker pursuit of equality and the recognition of each individual’s inherent value, independent of gender.
As we reflect on the enduring legacy of ‘Towards a Quaker View of Sex,’ it is clear that its message continues to resonate with those who seek a more compassionate and inclusive world. On a personal note, my journey mirrors the evolution of thought that the booklet inspired…
Growing up in an inclusive family during the 1950s and 1960s, I was accustomed to an environment free of judgment towards LGBT people. This was a stark contrast to the prevailing societal norms, where most harbored prejudiced views, and LGBT individuals, like a gay man we knew, were compelled to conceal their sexuality to evade legal repercussions. It wasn’t until my encounter with the Quaker community in the late 1970s, as I neared my thirties, that I found a group of people who shared my family’s non-judgmental stance. Within this community, I met LGBT individuals openly in long-term same-sex relationships, which was quite revelatory at the time. My understanding deepened in the early 1980s when I read ‘Towards a Quaker View of Sex.’ This document not only resonated with my personal values but also enlightened me on the everyday challenges faced by LGBT people, fostering a stronger sense of affirmation towards them.
A note to Readers: If you find it difficult to read the PDF document embedded in the webpage I link to at the beginning of this post, you can access the document directly by going to https://exhibits.lgbtran.org/files/original/3eee77e0c889e3ba089925c775c953f0.pdf.
My understanding is that Towards A Quaker View Of Sex is still protected by copyright. Please respect the copyright.
A further note to Readers: I originally aimed to time this article with the sixtieth anniversary of ‘Towards a Quaker View of Sex.’ Well, time had other plans, and the anniversary came and went. Turns out, getting my thoughts down on paper isn’t always a walk in the park. But, with perseverance and a helping hand from Copilot, I’ve finally put the finishing touches on it. So here it is, a little later than planned, but I hope it strikes a chord with you all.
Another Spectrum 