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The narrator then reflects on personal spiritual formation within a Quaker community, describing tradition as guidance and a vision of human need as a lantern. The text highlights meeting practices, Scripture recitation, and communal 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Wilson","Person",{"url":74,"name":95,"@type":96},"DocShare","Organization","application/pdf","2026-10-16","2026-09-28",true,{"@type":102,"interactionType":103,"userInteractionCount":29},"InteractionCounter",{"@type":104},"ViewAction",{"@type":106,"mainEntity":107},"FAQPage",[108,114,118],{"name":109,"@type":110,"acceptedAnswer":111},"What is the central thesis of the parable in this pamphlet?","Question",{"text":112,"@type":113},"Candlelight or lantern light cannot compare with daylight when it arrives, but people can still begin the day’s work by the light they have, continuing into dawn.","Answer",{"name":115,"@type":110,"acceptedAnswer":116},"How does the narrator describe “tradition” and “the lantern” in her life?",{"text":117,"@type":113},"Tradition is described as guidance, while the lantern represents a vision of human need—practical, but sometimes sentimental or unrealistic.",{"name":119,"@type":110,"acceptedAnswer":120},"What does the author say about her early experiences in the Quaker community?",{"text":121,"@type":113},"She recalls being raised in a primitive Quaker setting, attending Meeting for Worship, and participating in mid-week meeting routines involving Scripture recitation and communal silence.","https://schema.org",{"og:url":83,"og:type":124,"og:title":65,"og:site_name":95,"og:description":67},"article",{"robots":126,"canonical":83},"index,follow",{"doc_id":128,"site_id":62},425159,1790938162,{"code":4,"msg":5,"data":131},{"doc_id":128,"user_id":132,"nickname":92,"user_avatar":133,"doc_module":4,"category_id":44,"category_name":45,"doc_title":65,"doc_description":67,"doc_content":134,"file_id":135,"file_url":136,"file_type":137,"file_size":138,"view_count":29,"is_deleted":4,"is_public":8,"is_downloadable":8,"audit_status":8,"page_count":139,"language":140,"language_code":63,"site_id":62,"html_lang":63,"table_of_contents":141,"faqs":142,"seo_title":143,"seo_description":67,"update_tm":144,"read_time":145},3848291630094,"https://eur-avatar.wpscdn.com/davatar_085a072bc5b1113ac321206ff7593b45","# the canole\n\nthe lanteRn  \nthe OayLiGht  \nBy miloReO Binns younG  \npenole hill pamphlet 116  \n35C  \n# the Canole\n\nthe lanteRn  \nthe oayLiGht  \nAbout the Author /Mildred Binns Young was born in Ohioand attended Friends'schools and Western Reserve University.With her husband and three children,she lived for some yearsat Westtown School,where Wilmer Young was Dean of Boys.The Youngs then lived in the South,working under the Ameri-can Friends Service Committee for fifteen years.From thisrural living came four Pendle Hill pamphlets:Functional Pov-erty,Standard of Living,Participation in Rural Life,andInsured by Hope.Since finishing their project in South Carolinain 1955,they have been in residence at Pendle Hill.MildredYoung's 1960 Pendle Hill Mid-Winter Institute talk was issuedas a pamphlet last year,Another Will Gird You.The presentpamphlet was given at the 1961 Mid-Winter Institute.  \nLibrary of Congress catalog number:61-15103Printed by Sowers Printing CompanyLebanon,Pennsylvania/8000 copiesJune 1961  \n\"If the soul knows God in His creatures,that is only eveninglight:if it knows His creatures in God,that is morning light:but if it know God as He who alone is Being,that is the clearlight of midday.”  \nMeister Eckhart,translated by Bracey and Payne in MysticismEast and West,by Rudolf Otto,copyright by The MacmillanCompany.  \n长  \nThe poem by Iqbal on page 11 has been translated by A.J.Arberry,and appears in The Mysteries of Selflessness,a Philosophical Poemby Muhammad Iqbal;John Murray,London.  \nhttps://archive.org/details/candlelanternday0000unse  \n# the canòLe\n\nthe Lantepnthe oayliGht  \nTHERE WAS ONCE a woman who arose before dawn.Herhouse was one of those old-fashioned,roomy,rural ones,without water or electricity.Rising in the dark,she took a can-dle which she lighted with a match,and first she made a fire inthe cook-stove.When it blazed up soundly,she began to puttogether the ingredients of breakfast,laying the table,slicingbread,putting coffee on the fire.As she moved about fromcupboard to pantry to table,she carried the candle with her.Needing a pail of water,she lighted a lantern and carried it withher to the well to draw water.She was occupied with her work,and preoccupied too,and she moved about at her tasks withoutnoticing that dawn had come,until suddenly she found that nowshe was working in the light.It was not sunlight yet,but neitherwas it a pool of light amid dark or dusk,such as candle andlantern provided;it was daylight and it reached to every corner.  \nThe thesis of this parable,if a parable is allowed to have athesis,is that,although candlelight or lantern light cannot com-pare with daylight when it comes,and although we do not yetknow what the sunlight may be,by comparison with dawn,stillwe can begin the day's work by candlelight or lantern,and goon with it in the dawnlight.  \nIn my life,the candle was tradition.It may have partakensomewhat of the“dead hand of the past,”but still it was aguidance.The lantern was the vision of human need,the kindof human need that can be met.It may have been a sentimentaland unrealistic vision,but it lit the way.  \nLET me take the tradition first.I grew up in the nearest thingthere was then(and even now to a less extent,it exists)to aprimitive Quaker community;it was one of the so-called Wil-burite meetings of the middle west.My parents were veryyoung themselves when I was a child,and I do not know howmuch they had thought out their approach to the rearing andreligious education of their children,and how much it was theproduct of their own rearing and education.  \nI do not remember when I was first taken to Meeting forWorship.My first conscious recollection of meeting is of beingon “the men's side”of the meeting house with my father whenthe partitions were being drawn down to divide the two sidesduring the separate men's and women's meetings for business,following Meeting for Worship.The partitions made a grandhollow rumbling as they came down.There is no sense ofstrangeness ","cbCaircDGFBDbLcP","https://ap.wps.com/l/cbCaircDGFBDbLcP","pdf",2578549,28,"English","# About the Author\n## Parable Thesis\n## Tradition and Vision\n## Quaker Community and Meetings","[{\"question\":\"What is the central thesis of the parable in this pamphlet?\",\"answer\":\"Candlelight or lantern light cannot compare with daylight when it arrives, but people can still begin the day’s work by the light they have, continuing into dawn.\"},{\"question\":\"How does the narrator describe “tradition” and “the lantern” in her life?\",\"answer\":\"Tradition is described as guidance, while the lantern represents a vision of human need—practical, but sometimes sentimental or unrealistic.\"},{\"question\":\"What does the author say about her early experiences in the Quaker community?\",\"answer\":\"She recalls being raised in a primitive Quaker setting, attending Meeting for Worship, and participating in mid-week meeting routines involving Scripture recitation and communal silence.\"}]","the CanòLe - the LanteRn - the oayLiGht | PDF",1790636426,71]