181,609 research outputs found
Story of O. James Fox
No full textA brief audio clip provides biographical information about O. James Fox and historical information about the city of Indianapolis at the time Fox worked there
Arthur O. Roberts
No full textArthur O. Roberts (1922-2016) was a prolific Quaker writer who spent many years on the faculty of George Fox College (now George Fox University) after receiving his doctorate from Boston University in 1953. While at the college he was instrumental in researching Quaker historical themes and developing the George Fox College Peace Center. Some of his writings include Tomorrow Is Growing Old: Stories of the Quakers in Alaska; Through Flaming Sword: The Life and Legacy of George Fox; and Children of the Light: A Christian Musical, based on the journal of George Fox. During his many years of professorship at George Fox, Dr. Roberts also participated in the Quaker Theological Discussion Group, Quakers Uniting in Publications (QUIP), Friends World Council for Consultation (FWCC), and the American Friends Service Committee. He contributed significantly to several publications about Quaker concerns. His relationship with the Northwest Yearly Meeting of Friends was deep, particularly with the formation of such programs as the Chicano Ministries (Mexican-American ministries) and Elder Hostel at Tilikum, a retreat center affiliated with the university. He also is credited with renaming Pacific College, George Fox College, when a letter he wrote persuaded the Board to select George Fox as the new name in 1949. Recently the Roberts Center, which houses the Physical Therapy, Psychology, and Nursing departments was renamed in honor of Arthur Roberts and his wife Fern.https://digitalcommons.georgefox.edu/noteable_individuals/1041/thumbnail.jp
George Fox\u27s Concept of the Church
No full textArthur Roberts\u27 dissertation (Boston University, 1954)
Abstract:
The purpose of this study is to determine the significance of George Fox\u27s concept of the Church for his doctrinal teachings and for his work as a religious leader in seventeenth century England. Literature in the field o early Quakerism, extensive and varied though it is, has neglected formulation of Fox\u27s views on the basis of such a dominant ideal. The present study is based primarily upon the printed, collection of Fox\u27s works. During the Interregnum, England struggled for authority and for unity. Fox was part of the radical wing of the Puritan movement and his own spiritual struggles mirrored the unrest of the times. While unity was sought primarily under the impetus of Christian motivation, the radical groups reflected varied attitudes toward the Church. The Seekers waited for the Church, the Ranters despaired of it, the Fifth Monarchy men looked for its rule in the imminent return of Christ, the mystics spiritualized it passively, the Levellers spiritualized it actively, while the Baptists and Independents separated congregations of believers out from the world. Fox shared in criticism of the existing churches. He considered the church to be apostate on these counts: (1) impure conduct, by which professing Christians separated religion from morality by the sins of pride, greed, and cruelty; (2) empty forms, equating buildings with the Church, outward methods for true worship, and sacraments for the real presence of Christ; (3) unworthy methods of church maintenance, consisting of the forced support of spiritually unqualified ministers who resorted to persecution to defend their man-made . religion; and (4) inadequate doctrines, consisting of the rejection of claims upon a Christ experimentally known and the excuse to continue in sin until death. With what seemed to his enemies to be audacious effrontery, Fox not only criticized the Church, but dared claim it in the gathering of those in scorn called Quakers. Fox cannot be understood at all apart from an appreciation of his dependence upon revelation. He believed that Christ was gathering his Church currently as he had in apostolic days. Fox did not deny the inspiration of Scripture, but asserted that God inspired men, not in defiance of what had already been done and said, but in accordance with the unity of God\u27s revealed ways of redemption. Fox believed that the true Church was being gathered in the power of Jesus Christ, whose atoning death and mediatorship, and whose life-bestowing resurrection effect salvation to those who accept him as he comes to man\u27s experience as the Word of God, the Inward Light. Fox depicted Christ as the Seed whom God elects for the destruction of\u27 the evil nature in man. The doctrine of election was thus enlarged, for men may respond to the elected One, or they may reject. Fox posited a holiness doctrine. His soteriology called for the restoration of man to a moral state in which the complete Fall is negated by the complete offering of Christ. Neither drama nor legal fiction sufficed; redemption must consist of real, imparted righteousness. Fox\u27s thought reveals a double dualism: the one is between the opposites, good-evil, seed of t he serpent and the seed of God, deceit and truth, false church and true Church; and the other is between the old and the new, the old covenant and the new, the old baptism and the new. Over the first dualism Christ brings victory; to the second completion. Thus, metaphysically and historically, the true Church is composed of sanctified, restored individuals. Outward baptism was considered outmoded. Fox deemed that Christ\u27s baptism with the Holy Spirit could certify the grace of God experientially. This sense of the real presence of Christ marked his idea of conversion experience with the note of victory. Puritan wayfaring and warfaring had for him a destination and a victory in this life as well as in the life to come. Charges of infallibility assailed Fox, but he argued from the certainty of God\u27s revelations. God\u27s contact is in personal, present experience. Fox is saved from subjectivism by his position that there is unity and constancy in God, in the redemptive history, and in the reality of Christ who leads his people together. The mystery of the relationship of God and man was found in transference, not accommodation; in Christ, not in man; in will, not in essence. This gathered Church presents itself believed Fox, in ways which may be described as follows: (1) It is a gospel fellowship uniting restored persons by the common inward experience of salvation. Under the leadership of Christ, the Church is able to give outward recognition to those whom Christ has gathered to his body. Christ universally available is the guarantee of the catholicity of the Church and the gathered fellowship is his visible body. (2) It is a gospel order, whereby the apostolic pattern provides an historical basis and guide for revealed authority, serves to check individualism, posits a universal basis for authority in opposition to congregationalism, and aims at giving a divine unction to the practical administration of church affairs. (3) It is the holy community, demonstrating the restored nature of its members devotionally, through worship which claims the inspiration of the spirit and needs no outward symbol for its communion with Christ; ethically, through testimonies against compulsory tithes and the taking of oaths as unworthy of the New Testament, and for honesty and simplicity and active love as the true Christian witness to holiness; and socially, by emphasizing marriage as a sanctifying ordinance of God, to be guided by the Church children as a heritage of the Lord, to be trained and brought to the Covenant of Light, and the needy as responsibilities for its care. (4) It is a fellowship of evangelism, in which the apostolate rests upon the ministers who are called out of common walks of life to speak the words of reconciliation. The ministers are distinctly called of God, they may receive voluntary support in their public service, and their gifts are recognized and guarded by the Church. Fox believed that Christ had come in an inward, but decisive way, during his own time, to gather together the true Church from out of the apostate Church, upon which the judgments of God were falling. The realized eschatology finds in the awareness of\u27 Christ the pearl of great price, and the mountain that fills the earth. Redemption in Christ is the beginning of the end, delayed, but now resumed. With the Church thus in motion, Fox viewed the state with little implications of optimism. He opposed all attempts to displace God\u27s prerogative in the matter of conscience. He asserted the right of the state to punish evil doers; but insisted that people who do evil are not Christian. Hence, Fox placed the responsibility for positive good in the world directly upon the Church, treating the state as a kind of interim order for the wicked. He would not discard the Church visible for Commonwealth, Protectorate, or King; nor would he restore King Jesus with a sword. Thus he reacted against the tendency of radical Puritanism to secularize the Christian ideal. Fox \u27s optimism toward the complete realization of the coming of Christ was based upon his visions of the conquest of the world by the weapons of the spirit-- a conquest by evangelism. He viewed the final judgment as a warning against those who would assume rights over the souls of men and as the vindication of God upon evil and good. Fox stressed the future life rather briefly, content with the expositions given in the New Testament. The Church triumphant begins, for him, with the new birth; hence the Church already knows a triumph and a presence the beauty and glory of which can only be extended in the restitution of all things unto God. Thus the ideal of the Restored Church is central for Fox. It provides the framework for his views on the doctrines of salvation, on spiritual authority and individual freedom in Christian society, and on the meaning of God in history.https://digitalcommons.georgefox.edu/arthur_roberts/1005/thumbnail.jp
Ralph Beebe
No full textDr. Ralph Beebe is a Quaker historian who has been associated with Newberg, George Fox College/University for many years. He is the author of several books that depict the history of Oregon Yearly Meeting and George College. Ralph Beebe is a strong pacifist, taking part in the Civil Rights movement and non-violent protests against the Vietnam war. Beebe holds and AB from GFU an MEd from Linfield, MA and PhD from Uof O. Taught high school history for 17years then 35 years at GFU now a professor emeritus. Beebe is the author of 8 books with more in the works. One of Beebe\u27s works was a 100 year history of George Fox University published for the 100 year anniversary of the college in 1991.https://digitalcommons.georgefox.edu/noteable_individuals/1069/thumbnail.jp
Glen O. Koch
No full textGlen Koch is shown here on the left.
Glen Koch, class of 1947 supported the college for many years. While a student he served as Associated Student Body President. Occasionally he sang with the Four Flats Quartet. After graduation he served in various local government positions in Idaho. From 1957-1966 he was on the George Fox Board of Trustees. In 1986 he earned the George Fox Alumni award for his success.https://digitalcommons.georgefox.edu/noteable_individuals/1023/thumbnail.jp
Cotton/Poly Polar Plunge Sweatshirt
No full textLight blue sweatshirt with the words polar plunge George Fox University 2021 printed on the front in white; a polar bear, also in white, holding a drink and wearing a scarf, seen in the O of polar.https://digitalcommons.georgefox.edu/museum_gfu/1293/thumbnail.jp
Mark Hatfield
No full textFormer U.S. Senator Mark O. Hatfield died leaving behind a vast legacy of service to his country, state and at George Fox University. Hatfield spent a half century in political life, serving as an Oregon legislator, secretary of state, two-term governor and five-term U.S. senator. Upon his retirement from the Senate in the mid-1990s, he embarked on a career as an educator, joining the George Fox faculty in early 1997 to teach courses that focused on American history since World War II, the Vietnam War, the American legislative process, Christians in politics, public policy, and political courage and activism. Hatfield\u27s teaching tenure at George Fox spanned 10 years. In addition to teaching at George Fox, Hatfield supported the school as a trustee from 1961 until 1988, at which time he became an honorary trustee. He also spoke at numerous campus events, including the dedication of the Herbert Hoover Academic Building in 1977 and the dedication of the renovation of the same building in 2006. He also donated more than 100 books and memorabilia about Hoover – with whom he formed a close relationship during his years as a student at Stanford – to the university for inclusion in what is now the Hoover-Hatfield Library. In terms of his legacy, Hatfield was a man committed to peace. Many will remember him as the man who broke ranks with his fellow Republicans for his early opposition to the Vietnam and Gulf Wars – and for his role in coauthoring the legislation that brought the troops home from Vietnam. He also believed that access to education, health care, housing and job opportunities – not just military might – were integral to achieving national security. At George Fox, Hatfield\u27s dedication to peace came to light in his address at the installation of then-president Edward Stevens in 1984. In 1985, the school opened its Center for Peace Learning (now the Center for Peace and Justice) in response to the challenge Hatfield had made in his address the year before.https://digitalcommons.georgefox.edu/noteable_individuals/1058/thumbnail.jp
The Hunt Club : Fox trot.
No full textGift of Dr. Mary Jane Esplen.Piano. [instrumentation]C major [key]Moderato [tempo]Ragtime [form/genre]Group fox hunting (men on horses with dogs running) [illustration]Hirchect [engraver]Sam Fox Pub. Co., Cleveland. [dealer stamp]Publisher's advertisement on back cover. [note
Lloyd Schaad
No full textLloyd O. Schaad is an alumnus of George Fox, who dedicated his life to being a missionary horticulturist in Africa. He graduated from George Fox, then Pacific College, in 1937 and went on to earn a master\u27s degree at Oregon State University. In 1947 he left Newberg as a missionary with the United Methodist Church. During his work as a missionary he became known for his horticulture. He ended up taking over the outdoor activities and agricultural projects at his post in Angola. His work helped provide food for the people in the area. After serving in the field, even during times of political unrest, the Lloyd and his wife Margaret ended up being forced to leave because the political climate beccame so unsafe. Rather than remain in the United States, the Schaad\u27s left to be missionaries in Botswana, where Lloyd continued in his work as a horticulturist. He retired in May of 1980, but continued to speak throughout the Northwest about African missions.https://digitalcommons.georgefox.edu/noteable_individuals/1046/thumbnail.jp
fox (foxed??)
No full textfoxNow then, in the spring o' the year then,when the weather'd start to get wet,they....had the same legs but they'd_they'd cut the _ the bottom part off of 'em an' they'd put a_ a leather bottom an' a leather sole an' heel on 'em,an' they'd have 'em what they call,they'd _ fox boots,they'd be fox then; that's why they call 'em fox boots. (trimmed ? OED FOX 6)YesDNE-citJ. D. A. WIDDOWSON AUG 1973Not usedNot usedWithdrawnstamped but not use
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