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              <text>Dear David, you asked me to tell you about Towards a Quaker View of Sex, its origins, its methods and the subsequent reaction, so here you are.  I came up against the subject of homosexuality when various associated problems were causing distress among Cambridge Young Friends. That must have been 1953-54. I did not convene the group, however, until about 1957. My father died New Year 1954, and I was occupied in clearing up our old home and establishing myself in a temporary new one for the whole of that year and later in building and moving into my present home. I was able to keep up the Young Friends evenings and from them or from some of them received a minute or letter urging me to get Friends to "do something" about the Wolfenden Report. As I learnt more and got freer of my personal affairs I began to consider the possibility of a Quaker group. I discussed the matter first with Lotte Rosenberg, a psychiatrist, and she was encouraging.  I then wrote to Duncan Fairn and Alfred Torrie, who both welcomed the idea of a Quaker study group on homosexuality. I also approached Alastair Heron at the same time.  Alastair, Duncan, Lotte and I had a preliminary get-together at the end of Yearly Meeting in a committee room at Friends House which we were lent. I am not clear what year--about '57 or '58, I should think.&#13;
&#13;
I think we must have agree then on some more names to be approached--Kenneth Nicholson, Kenneth Barnes, Mervyn Parry, Keith Wedmore. Richard Fox was, I think, added soon, but not the first time, but I'm not sure.  we met for the first time in a queer small room that was available in my Club, the University Women's, in Audley Square, and that room continued to be our meeting place till the end.&#13;
&#13;
It is important to remember the climate in which we came together - the law had not been changed - public opinion was ignorant and biased and many otherwise good and inspiring Christians regarded not only homosexual acts but homosexual feelings as sinful.  I had been encouraged by finding more open-mindedness among Friends than elsewhere.&#13;
&#13;
So the first question before us at that first meeting at the Club was 'What do we think right and wrong in all this, and why?' - and before that session had closed we had agreed that the only way to approach the problem was to attempt to answer those two questions for the whole of sexual behaviour, hetero- and homo-sexual, and that was what occupied us during the five to six years we worked together.  After quite a few meetings we realized that the only way was to agree on one day a month and stick to it. I forget which Sunday it was, but on each Sunday we met 10.30 at the Club and began with a meeting for worship. Coffee then appeared at 11:30 and with that we began our morning's work.  We lunched together at the Club and resumed work about 2.00 or 2.15. Some stayed for tea, some left about 4.00 p.m. to catch trains.&#13;
&#13;
I think I was chairman for a bit, but Duncan Fairn soon took over and was, of course, excellent. As I said, I think Richard Fox was brought in almost at once, and then Joyce James, because we felt the need for a married woman's point of view, I being a spinster and Lotte having been divorced by her husband, in Germany, many, many years before (because of her Jewish blood). Then we decided that we would not add anyone else - we were getting to know each other and developing into a working group, and if a new person were brought in, we would have to go back to the beginning for them. We sought for information and counsel, however. For some months we had at each meeting a representative of some Friends group: another schoolmaster, a representative from Young Friends, from the Friends Guild of Social Workers. We approached the Marriage and Parenthood Committee (later laid down - a pity. I think), and they asked for one of us to go and talk to them, so I went and shared in one of their weekend conferences and addressed them at one session. Each visitor shared the whole morning and lunch with us and was then thanked and sent away, and the afternoon was spent discussing what we had learnt from them.&#13;
&#13;
Our last guest was Stephen Thorne, then Recording Clerk. We were rather wanting to be recognized by the Society, and he discussed it with us.  when he pointed out that, if we were accepted by the Meeting for Sufferings, then Sufferings would be able to appoint Friends to join our group, we saw at once that we could not try for recognition since we have already decided not to add to our numbers. I may say I was immensely impressed by Stephen Thorne's very fine mind.  We must have been meeting for eighteen months or two years before we decided that we had better try and write something - and you know the result!  I should say that the writing was a truly group activity.  Various individuals produced the first draft of various sections, but all drafts were circulated through the whole group and criticised and emended at the next session. We all agreed that it was the most remarkable group work we had ever known. I remember a relaxed feeling, although we were working hard. I was away from the group, on biological work in the West Pacific, from September 1960 to June-July 1961. I timed my departure so that I could attend the morning of one of our sessions before catching an afternoon plane and arrived back on the Saturday before another Sunday meeting. During the meeting for worship I was feeling strongly that vocal ministry from me after so long an absence was inappropriate. Nevertheless, a message presented itself which could not be denied utterance. After a while Duncan said, 'I haven't done the homework I said I would do for this session, and, since Anna has spoken, I have understood why.' - We were as close-knit as that.&#13;
&#13;
At a later stage in our drafting we decided to have a week-end together, based on my flat. I put up Lotte Rosenberg; Richard Fox had his caravan in the drive; Duncan, Alastair and Keith all had hospitality available in Cambridge; my sister put up Kenneth Barnes and Alfred Torrie; Mervyn Parry lived in Cambridge, of course, and I think Kenneth Nicholson must have driven over each day from Saffron Walden. I spent an entire day cooking before they came, and my sister produced two puddings, and we had a profitable and enjoyable week-end - with splendid washers-up!&#13;
&#13;
We had a small Rowntree grant for expenses, and Friends Home Service Committee published our pamphlet. It was to be published on a Monday. and publication to be announced at a television programme on Sunday, in which Kenneth Barnes and I took part, together with Anthony Storr. This arrangement started the project off on the wrong foot with many Friends, for, at that time, but few Friends had television - so on Monday morning they were greeted by their non-Quaker friends who had sets with 'What are you Quakers up to? - or words to that effect - and Friends didn't like not knowing!  A very unfortunate mistake, which also exacerbated opposition, was made, for which I have always held Home Service responsible, in that no mention of authorship appears on the cover. We had to be anonymous, because of Duncan Fairn's position in the Prison Service, but 'by a group of Friends' on the cover would have made it clear that it was not an official publication by the Society of Friends. This error, (corrected in the 2nd edition) was naturally resented by many.&#13;
&#13;
As you know, the reception was mixed - and extreme both ways. We had heart-warming appreciation both within and without the Society, and we had criticism and abuse. Kenneth Barnes and I had the mail, of course. I didn't mind abuse from outside the Society - I had a grubby anonymous note saying simply, 'You're a whore'. The men of our group were horrified and apologetic. I didn't mind - after all it wasn't true! But I allowed myself to mind much more than was reasonable some of the reproaches I received, by letter or in speech, from Friends. I remember sitting in a Sufferings and hearing a Friend say, 'This pamphlet which I cannot bring myself to name could spread a poison through our Society from which it must at all costs be protected.' - But you may say we were avenged when, some months later, Sufferings was receiving an account of the Book Centre's finances - out of the red for the first time for years 'largely due' (I was told it was added) 'to the sales of a certain pamphlet' - and I am glad to add that I understand that Sufferings broke into roars of laughter! The strength of the criticism took everyone by surprise, but I think it was noisier than the praise, and that positive welcome has been astonishingly lasting. I could have thought it would all be vieux jeux by now, but I have, in fact, quite recently heard of two Friends, quite unconnected, who were drawn to the Society by reading the pamphlet.  &#13;
&#13;
It was a wonderful experience, those years of working together. We all learnt a lot from it - I wouldn't have missed it for anything.  Was it a 'concern'? I did not so feel it when I began, acting on a human judgement of my own and of others. I think, however, that we very much felt ourselves to be acting under corporate concern once we got going, and that was why we decided to stop recruiting more individuals to our group. When Kenneth Barnes and I went to our television programme, we went from a meeting with the others and I personally was strongly aware of being prayerfully upheld. The negative reaction of so many Friends surprised everyone. It was a shock to me because, when I first became involved, I had been glad to find Friends much more open-minded and prepared to be sympathetic and compassionate for the problems of the homosexual - much more than found other equally 'good' people. We had, of course, wonderful welcome and support, but the comment I valued as much as any was 'I don't agree with you, but you were right to publish if you felt like that.'</text>
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                <text>Anna Bidder wrote a letter in 1988 recalling how TQVOS was written--at the invitation of David Blamires, editor of Friends Quarterly.  It was published in the October 1998 issue on the 25th anniversary of the original publication of TQVOS.</text>
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              <text>Dear Anna, I write to you as Chairman--but at the same time entirely personally between you and me if I may, so that I can get one or two worries off my chest. First, size of the committee, I cant help wondering if we havent just about got all we can usefully take unless our membership is to change and some of us ought to drop out. And we have one or two very pleasant but quiet members--K.N. for one and dear M.P. for another. Further I had understood that our new member was in fact a Barrister studying the legal side of all this (how I wonder would I have misheard? or were we misinformed?) and was not expecting (forgive me !) yet another psychiatrist. (Not a dig at the others - I think A T, Lotte etc worth their weight in gold).&#13;
&#13;
Further I think clearly the YFs experiment was a washout for present purposes, although Mary Harper struck me as a wise person who could conceivably be very useful. I think David was out of his depth. &#13;
&#13;
Hugh Maw. Something went wrong with our organisation here--poor Hugh (so he tells me in subsequent correspondence) had thought when he turned up that he had been invited to be ON the committee and the truth only dawned when I sip ose during lunch. Further apparently nobody told him about the times and habits of the meeting - I don't think he knew we had already met in the morning, and he apparently expected that we would be meeting through the evening. I am not even sure that he was organised for the night, although he may have been (my fault that, if I had had a word with him before going out I would have invited him to stay here).&#13;
&#13;
By the way I think it we were considering new members Hugh would of course be excellent. He expresses himself most interesting and willing. But would find it difficult to spare the time and possibly the money, I gather. (Dont worry, I havent invited him! just giving you my views).&#13;
&#13;
Finally I felt myself conscience stricken that we had not arrange our times of departure more premeditatedly, and would suggest that as far as possible this be done when we first meet in the morning.&#13;
&#13;
I have been in touch with the Reverend Halladie Smith of the Homosexual Law Reform Society, and, guess what, he's a Pembroke man, a contemporary of mine, stirred into all this, like ourselves, by the Roger Walker affair.  Wonders never cease!&#13;
&#13;
love as always, and forgive my untoward outspokenness.</text>
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              <text>CAMBRIDGE YOUNG FRIENDS (Quakers)  1955-56&#13;
&#13;
Lent Term 1955&#13;
&#13;
January 18-25 is the Week of Prayer for Christian Unity.&#13;
&#13;
Friday, Jan 20: Professor Reade and Father Gibbard S.S.J.E. Talk on Christian Unity, Mill Lane Lecture Room, 8.30 p.m.&#13;
&#13;
Saturday, Jan 21: Meeting for Worship at 7.30 am, followed by breakfast.&#13;
&#13;
Sunday, Jan 22: Herbert G. Wood, "Christian and other World Religion", 2.00 pm.&#13;
&#13;
Monday, Jan 30: Public Meeting, "Black and White?" with Lord Hemingford and Ranjit Chetsingh: Exam. Schools, 8.30 pm.&#13;
&#13;
Sunday, Feb 1: Richard Ullmann: "Quaker Ideals and the Reality of World Affairs", 2.00 pm.&#13;
&#13;
Friday, Feb 10: F.O.R. meeting, Henry Martyn Hall, 8.15 pm. Janet Rees: "Friends' Visit to China".&#13;
&#13;
Sunday, Feb 12: Janet Rees: Informal Talk: followed by a Concert and tea: Collection for Stepney F.S.U. Childrens' Camps.&#13;
&#13;
February 19-26 is the S.C.M. "Vocation Abroad" Week. Visiting Friends include Robert Lander, Reginald Reynolds and William Sewell.&#13;
&#13;
Sunday, Feb 19: Ingle Wright: "Friends Service Unit in Korea", 2.00 pm.&#13;
&#13;
Sunday, Feb 26: Howard Diamond: "Vocation Overseas", 2.00 pm.&#13;
&#13;
March 3-4: Regional Conference, with Eric Savage.&#13;
Saturday: "The Christian Faith in the Society of Friends: Apprehensions and Aberrations", 2.00 pm.&#13;
Sunday: "Convictions, Creeds and Confessions", 2.00 pm.&#13;
&#13;
Sunday, March 11: General Meeting, 2.00 pm.&#13;
&#13;
MEETINGS FOR WORSHIP&#13;
&#13;
On Sundays at 11 am there is a Meeting for Worship in the Friends' Meeting House at 12 Jesus Lane, after which in Full Term there is a Young Friends' lunch.&#13;
&#13;
On Wednesdays at 1.30 pm, there is a midweek Meeting for Worship, in the Library, which last about half an hour.&#13;
&#13;
On Saturday evenings at 8.15 pm, four studies will be held on "Christian Doctrine Today: The Quaker Approach".&#13;
Jan 21: H.G. Wood: "Christ's Mysticism and its Doctrinal Implications".&#13;
Feb 4: Anna Bidder and Lucy Todd: "The Person of Christ".&#13;
Feb. 25: Damaris Parker-Rhodes and a Young Friend:" Christ and Redemption".&#13;
March 10: Howard Diamond and a Young Friend: "The Church and the Kingdom of God".&#13;
&#13;
All are welcome to every Young Friends' activity, including lunch, which is inexpensive. All meetings are held in the Friends' Meeting House.&#13;
&#13;
COMMITTEE&#13;
Clerk: Michael Pittard, Caius&#13;
Assistant Clerk: Basel Mogridge, Trinity Hall&#13;
Treasurer: Paul Diamond&#13;
Wendy Adars, Homerton&#13;
Allan Brown, Emmanuel&#13;
Richard Brown, St. John's&#13;
Anne Palmer, Newnham&#13;
Richard Wood, St. John's&#13;
&#13;
The Basis of Quaker Life and Practice&#13;
&#13;
is a conviction that there is something of God's spirit in us all; that every soul can have direct communion with Him.&#13;
&#13;
When Friends meet together for worship, they do not rely on priests, clergy or leaders. The meeting begins in living silence where we put aside the noise and confusion of everyday life, and can hear God's voice. Then we may be led through the silence, spoken prayer, ministry or Bible reading into real communion with God and with one another. Therefore Friends do not feel the necessity for the traditional sacraments.&#13;
&#13;
When we seek God consistently, we can with His help, at all times and in any place, find Him int he succession of ordinary events.&#13;
&#13;
This attitude can only be founded on the life and teaching of Jesus Christ. It involves an attempt to accept and obey the commandments to love God and one another. It compels us to refuse participation in war. It recognises evil, but counters it with that active love and service which outlasts and transforms it. This way of life may involve sacrifice and suffering.&#13;
&#13;
Our numbers are not large; approximately 180,000 in the world. In Great Britain there are about 21,000 Friends in some 400 Meetings. We welcome everyone to our meetings for Worship. Membership is open to those who find themselves at home in our worship and share our outlook.&#13;
&#13;
CAMBRIDGE YOUNG FRIENDS   1956-7&#13;
&#13;
EASTER TERM 1956&#13;
&#13;
Sunday, April 22: General Meeting 1.45 pm.&#13;
&#13;
Sunday, May 6: Visit of Oxford Young Friends, Talk by Charles Deakins, 2.00 pm. "The Vine and the Branches."&#13;
&#13;
Thursday, May 10: Ascension Day Free Church Intercommunion, 7.15 am, in Wesley Church, Christ's Pieces.&#13;
&#13;
Sunday, May 27: General Meeting, 1.45 pm.&#13;
&#13;
Saturday, June 2: Visit to Long Melford, Lavenham and Bury St. Edmunds.&#13;
&#13;
Sunday, June 3: Punt Party with London Young Friends, weather permitting.&#13;
&#13;
MEETINGS FOR WORSHIP&#13;
&#13;
On Sundays at 11 am there is a Meeting for Worship in the Friends' Meeting House at 12 Jesus Lane, after which in Full Term there is a Young Friends' lunch.&#13;
&#13;
On Wednesdays at 1.30 pm, there is a midweek Meeting for Worship, in the Library, which last about half an hour.&#13;
&#13;
All are welcome to every Young Friends' activity, including lunch, which is inexpensive. All meetings are held in the Friends' Meeting House.&#13;
&#13;
COMMITTEE&#13;
Clerk: David Blamires, Christ's&#13;
Assistant Clerk: Dora Pease, Newnham&#13;
Treasurer: Paul Diamond&#13;
Jane Barron&#13;
Allan Brown, Emmanuel&#13;
David Harper, Christ's&#13;
Robert Johnson, St. John's&#13;
Janet Southern, Girton&#13;
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