R. Arnold Ricks III Obituary

R. Arnold Ricks III, 94, on February 24, 2018, at home in Bennington, Vt. Arnold was born on August 23, 1923, in Richmond, Va., to Anne Elizabeth Ryland and James Hoge Ricks. His father, a member of Richmond (Va.) Meeting, was from a long-established Quaker family and served as a pioneering judge of the Richmond Juvenile and Domestic Relations Court for forty years, and his mother was from a Baptist family associated with the development of University of Richmond. A life-long Quaker, Arnold served in the Civilian Public Service as a conscientious objector, in 1941–1943 firefighting and doing reforestation in Oregon’s wilderness region and being an subjecting himself to experiments with hepatitis, which he contracted. In 1945 he joined the British-American relief team in rebuilding Cologne, Germany, where he helped to build a children’s center.


Originally a member of the Haverford College class of 1945, he graduated Phi Beta Kappa in philosophy in 1948.. After earning a master’s in European history from Harvard University in 1954, he taught history at Swarthmore College. In 1963, he began teaching at Bennington College, where he also served two years as Dean of Studies. A beloved teacher, he spoke of classes as an “assault on the unknown and the imperfectly known.” In 1972 he married Pat Adams, a painter and colleague at Bennington College, and after a 4-month sabbatical in 1973, traveling through Europe and the Middle-East with his stepsons, Matthew and Jason, they settled in Old Bennington, Vt. Starting in 1974 he served as a trustee of the Village of Old Bennington and as Road Commission, overseeing the design and reconstruction of Monument Avenue, the village road leading to the Bennington Battle Monument, ensuring that the historic road would be in narrow in keeping with its environs, which go back to when the first frame house in Vermont was built in Bennington in 1763--a house still in use.

For decades he made generous contributions to Richmond (Va.) Meeting. He retired from Bennington College in 1992. Three years later, the mayor of Cologne, who as a child had benefited from the British-American Relief team’s work, led a celebration in honor of him and the other surviving team members. When he retired as a trustee of Old Bennington in 2014, the villagers presented him with an inscribed bench on the grass island in front of the Old First Church. As a trustee of the Bennington Museum from 1995 to 2015, he helped initiate a period of growth and revitalization for the museum, for which in 2013 it created the Hiland Hall Award to recognize his service. He lived as George Fox said, “[walking] cheerfully over the world answering that of God in everyone.”

Arnold is survived by his wife, Pat Adams; two stepsons, Matthew A. Longo and Jason R. Longo; a niece, Francie Ricks; three grandsons; and many Ryland cousins in Virginia. His remains rest in Old Bennington Cemetery. Donations to American Friends Service Committee or the Bennington Museum in care of the Hanson Walbridge & Shea Funeral Home, 213 West Main Street, Bennington, VT, are welcome.

The Ancient Mystery of Powhatan Quakers

Few people alive today know that the Powhatan hamlet of Fine Creek was a center of Quaker life in what was once part of Goochland County; then a part of Cumberland County with its formation in 1749; and finally a part of Powhatan County with that county’s formation in 1777. The Fine Creek area was first developed in 1735 by John Pleasants Sr., a member of a prominent and early Virginia Quaker family. He built a gristmill at Lees Landing Road (Rt. 641) and Huguenot Trail (Rt. 711) along the lower falls of Fine Creek.  Within a decade a small rural hamlet emerged next to the gristmill with several stores, a cooper’s shop, a blacksmith shop, a small cheese factory, a postal station, and a ferry that provided access across the James River to the northern part of Goochland County.  Eventually a one room schoolhouse was also built for the area’s children.

We know from the historical Quaker record that White Oak Swamp Monthly Meeting (aka. Henrico Monthly Meeting) allowed a “particular” (or subordinate) Quaker Meeting, Fine Creek Meeting, to be created in the area in 1746.  At that time in Quaker history a new meeting would not have been allowed by the “monthly” (parent) meeting if there were not a good number of Quakers willing to support its ongoing existence.  Quaker discipline was strict then and not the laisser-faire culture of liberal Quakerism today. Quakers were required to attend worship every “First Day” (Sunday) at the local meetinghouse if they were to remain Quakers.  So, we know that a ready-made and active membership would have been available to provide ongoing support for the new meeting.

White Oak Swamp Monthly Meeting had a dozen or so Quaker meetings under its care during the eighteenth century. Fine Creek Meeting was just one of these, along with its “sister” meeting of Richmond Friends Meeting.  Had Fine Creek meeting survived the ravages of history, today it would be 49 years older than Richmond Friends Meeting.

Powhatan County archives do indicate that Fine Creek Quakers were active abolitionists.  James Pleasants of Fine Creek (brother of John Pleasants Sr. who was instrumental in developing the gristmill at Fine Creek) began emancipating his slaves around 1800 along with Fine Creek Quakers John Pleasants Jr. and Jonathan Pleasants, both sons of John Pleasants Sr.  No doubt they were prompted to do so by a unanimous decision by all Virginia Quakers in 1800 to “disown” (the term then used to revoke Quaker membership) any Quaker who refused to emancipate their slaves.  All Virginia Quakers had been asked to begin doing so since the mid 1770’s. County and historical records demonstrate a concerted effort by Fine Creek Quakers to systematically work towards this end.  It wasn’t until 1804, however, that the county finally began providing newly freed blacks their certificates of freedom.

Fine Creek Meeting existed from 1746 until 1780 – some 34 years.  Yet, there is much mystery surrounding the meeting. At that time in Quaker history, once a meeting was in existence for more than a few years, there was pressure as well as support to build a permanent meetinghouse.  Also, Fine Creek meeting was nurtured by the Pleasants family – one of the wealthiest families in Virginia.  So, the circumstantial evidence would suggest that a meetinghouse existed somewhere in the Fine Creek area of Powhatan.

Where exactly was the Fine Creek meetinghouse located? Was it in the hamlet surrounding the gristmill; or, was it in the surrounding countryside? Why was the Fine Creek Meeting “laid down” after existing for 34 years?  One can only hope that as ancient records become more searchable due to digitization, someone will be able to fill in the missing pieces to this local Quaker mystery.

— Howard Brod, Midlothian Friends Meeting

Peace and Social Concerns Committee on Race

There have been several celebrations and ceremonies marking the 150th anniversary of the end of the Civil War and the freeing of slaves in the south. These events note an important milestone as a step toward greater racial equality, and Virginia Friends were allies in that equality quest.

Because it was against the law in Virginia to free your slaves, many Friends went to Ohio and Indiana, states that were more open to abolition. Due to dwindling numbers, the Virginia Yearly Meeting joined the Baltimore Yearly Meeting in 1843. Quakers who stayed in Virginia faced a hostile environment and needed to be discreet in their support of African-Americans. One supporter, John Bacon Crenshaw, a member of the Cedar Creek Meeting (mother to the Richmond Meeting) lived on a farm six miles north of Richmond. To help guide fugitive slaves north, he drove nails into fences and posts to indicate the route that led north. He is but one of many Friends aiding escaping slaves.

After the Civil War, a period called Reconstruction lasted from 1867 until 1875. During this brief time, African-Americans voted and elected legislators, pushing more equal treatment, but the white power establishment reasserted institutional racism by passing a huge body of laws that was called Jim Crow. From drinking fountains to walking on sidewalks, no aspect of civic life was too small to govern. This period, from 1875, lasted until the 1950’s, when it began to crumble with Brown vs. Board of Education. Most Jim Crow laws were finally dismantled by the Civil Rights Act of 1964 and the Voting Rights Act of 1965.

White Privilege roots are deep and persistent, and as Michele Alexander points out in “The New Jim Crow” and Benjamin Campbell notes in “Richmond’s Unhealed History”, our prison system and zoning and boundary manipulations have been used to diminish the lives of our African-American citizens once again.

Today, in our prison population of 2.3 million, African-American are a disproportionate number of the imprisoned. Outside of prison, these, our brothers and sisters, lead shorter, unhealthier lives, earn less money, have poorer housing and school options than white people. So, 150 years after the Civil War ended, much has been changed, and much more remains to be changed.

Today’s Richmond Friends Meeting continues the work of earlier Friends to advocate for a fairer, kinder and more loving community for all to live and grow in.

Currently featured in the library:

The Library Committee plans to feature periodically books that may be of particular interest to Friends. Currently featured are two books about Margaret Fell:

Undaunted Zeal:  The Letters of Margaret Fell,  editor and introduction by Elsa F. Glines

Margaret Fell and The End of Time:  The Theology of Modern Quakerism , Sally Bruyneel

They are located along the board with Quaker magazines and other items of interest.

Living Out the Peace Testimony

Friends affirm a Biblical basis for the peace testimony. A Prince of Peace was prophesied who would bring in a Peaceable Kingdom. “Thou shalt not kill” is one of the Ten Commandments. Jesus taught and lived peacemaking and love of enemy. George Fox similarly counseled his followers “to live in the life and power which does away with the occasion for war.”

The material below was prepared earlier by Mary Fran Hughes-McIntyre and is excerpted from her History of Richmond Friends Meeting, 1795-1962, available in the Meeting Library. (or here:THE HISTORY OF RICHMOND FRIENDS MEETING 1795-1962)

Living Out the Peace Testimony

Friends affirm a Biblical basis for the peace testimony. A Prince of Peace was prophesied who would bring in a Peaceable Kingdom. “Thou shalt not kill” is one of the Ten Commandments. Jesus taught and lived peacemaking and love of enemy. George Fox similarly counseled his followers “to live in the life and power which does away with the occasion for war.”

Early Richmond Friends were firm pacifists, disowning from membership those who bore arms. Doubtless knowing Friends from Cedar Creek Meeting who had firmly refused to fight during the Revolutionary War, Friends in Richmond affirmed a pacifist stand in the War of 1812. Friends suffered payment of muster fines rather than fight. As part of Virginia Yearly Meeting, they concurred with the following statement:

While we view with sorrow the awful progress of war spreading desolation and Misery in the human family, let us endeavor to guard our Minds from mixing in the politics of the times, which will insensibly leven into the spirit, and will lead if not to the practice at least to the promotion of that destructive evil.

During the War between the States, some Richmond Friends chose to fight, and some were conscientious objectors. Cedar Creek Monthly Meeting (of which Richmond Friends became a part in 1841) accepted the resignation of three persons who chose to fight, but “earnestly hopes that the day is not distant when those with many others aroused by the awful juncture of war now presented to our view may be enabled to renounce principles which lead to such results and enlist under the banner of the Prince of Peace.”

In the period from 1914-1920 the Peace Committee of Richmond Friends meeting was particularly active workingfor peace and reconciliation in the period of the Great War. Peace literature was distributed in the schools, and prizes were offered in 1916 for the best essays on “Why We Do Not Need a Large Increase in our Army and Navy”: $15 first prize to a boys’ school, $10 first prize to a girls’ school. (Editor: Friends have not been free from societal sexism and racism.) Money was donated for Belgian relief in 1914, for English and Armenian relief in 1916, for French orphans in 1917, and for feeding the German children in 1920. Letters were sent to Senators and Representatives in 1916 urging opposition to the so-called “preparedness” for war. The Friends Peace Committee ran two advertisements in the newspapers, including the following:

PEACE OR WAR?

            To our fellow-citizens:

In this time of crisis when our country’s highest good is the common aim of all, we voice this deep conviction of patriotic duty.

The causes for which men fight—liberty, justice, and peace—are noble and Christian causes. But war itself violates law, justice, liberty and peace, the very ends for which alone its tragic costs might be justified…

 In World War II, Friends were again active in peace-making. Member Hoge Ricks met at homes in 1940 with young Friends to think through their stands on the peace testimony in anticipation of their being faced with conscription. After the war opposition to conscription continued, with visits to Congressional Representative, and a firm stand against the Selective Service Act of 1948.

 A change in Friends’ custom of disowning those who bear arms in evident in 1943. A member wrote saying that he had joined the Armed Forces as a result of personal conviction, and that he doubted the Meeting wanted his membership. The Meeting decided to stay in touch with him, since “to encourage him would do more that to ostracize him.”

(Richmond) Friends were proud of having several members, who were conscientious objectors, serving in Civilian Public Service Camps. Their peace testimony was affirmed.

 Thus, Richmond Friends stood consistently against war, and dealt in increasingly lenient ways with Friends who chose to fight.

*      *      *     *

(Editor: During World War II, some 12,000 men who were conscientious objectors to war, served in non-military occupations across the U.S. Under the leadership of Mennonite, Quaker and Church of the Brethren agencies, they were engaged in mental health care and medical experiments, in forestry and diary farming, and in other important civic projects.)

 

1802 Quaker Petition Against Slavery

[Below a transcription of the 1802 Quaker petition against slavery presented to the Virginia legislature.  Among those signing this petition are Samuel Parsons (the father of Samuel Pleasants Parsons, whose house survives at 601 Spring Street in Oregon Hill) and James Ladd (the uncle of Elizabeth Ladd, who married Samuel Pleasants Parsons).]

(Source: Miscellaneous Petitions to the Virginia Legislature, December 17, 1802.  Archives of the Virginia State Library.)

 To the speaker and House of Representatives of Virginia.

            The memorial and petition of the religious Society of Friends.

Respectfully shew:

                        That your memorialists, estimating the importance of those concerns, which must necessarily engage the Legislature – feel no disposition to intrude upon your valuable time, or request your attention to subjects of a trivial nature but where grievances affecting any class of the community, arise from a partial construction of the laws, or exist because the laws have provided no remedy, we conceive it to be a duty, congenial with the spirit of legislation, and due to the House, faithfully to represent the same – and solicit such redress, as justice and equity require.  Impressed with these sentiments- and feeling moreover the impulse of Religious duty, on behalf of the helpless, and unprotected – your memorialist beg leave to represent, certain cases of suffering, for which (in the opinion of some of the Courts) the laws have provided no effectual relief.

* Such we apprehend is the case of minor slaves, left free by will, but committed during their minority to the care of legatees – such minors notwithstanding their undoubted rights – and a clear conviction in the Courts of their claim to freedom – merely for the want of a legal prohibition – and on a ground of a temporary claim to their service – have been carried out of the State, and beyond the reach of testimony establishing their title – with the evident risk of being forever deprived of their freedom.

II Your memorialist beg leave further to represent that the practice of steeling, and selling free people of Color, continues to be carried on in some parts of the State; encouraged, we believe, by the little danger of conviction the law appearing to require evidence that free persons were stolen, or sold with a Knowledge of their being such.  The difficulty, or rather their impossibility of adducing such evidence, we trust, will be sufficiently apparent, as well as the necessity of effectually restraining a practice which operates directly against the dignity of the Government – and contrary to the interest and spirit of the law, violates the first principles of justice with impunity.  Your memorialist represent these subjects – with a full confidence that the justice, humanity, and sound policy of the Legislature will meet them with approbation.  It cannot be supposed that the Representatives of a free, and enlightened people, can fail to appreciate the value of liberty, to whatever description of persons it may legally belong, or that they will not extend the barriers of the law around this inestimable privilege.

Interested as men and Christians, in the sufferings of our injured fellow creatures, and on behalf of numbers, who stand exposed to the same dangers – and may be involved in the same calamity – we therefore respectfully petition – That the law providing for the emancipation of slaves by will, and the law, respecting the stealing and selling free persons may be revised and amended – or that the legislature may make such provision for these cases as in their wisdom shall seem just and expedient.

Signed by order, and on behalf of the Representatives of the aforesaid Society

                                                             by        James Ladd

                                                                        Micajah Crew

                                                                        Samuel Parsons

                                                                        Jesse Copeland

                                                                        Benjamin Bates Jr.

 * See proviso to the law allowing emancipation. Abridgm’t of the permanent public laws, page 281.

II “If any person shall hereafter be guilty of stealing or selling any free person for a slave, knowing the said person so sold to be free, and thereof shall be lawfully convicted , the person so convicted, shall suffer death without benefit of Clergy.”  Abridgment of the laws, page 280.

Friends Memorial.  Mem. of L. to Riddick, Dupree, Dulaney, Allen, Sheffey, Shackelford, Aylett, Dunton, Jennings, Gee, Sebull, Blow, Josiah Riddick