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Q Q is a hypothetical document which is supposed to be the literary source for the three synoptic gospels. (Q stands for Quelle, which means source in German.) There is no physical evidence that Q ever existed; the evidence is found solely in literary analysis. Sometimes called the "Sayings Gospel" because it is thought to consist mainly of Jesus' speeches, with little or no narrative. Q is one component of the usual version of the theory of Markan priority, which holds that Mark was the first gospel, and that Matthew and Luke were written with Mark as one source and Q as another.
Islam, Yawm al-Qiyamah "the Day of Resurrection" (Arabic) or Yawm ad-Din "the Day of Judgement" (Arabic) is God's final assessment of humanity. al-Qiyamah is also the name of the 75th surah of the Qur'an. The sequence of events according to the most common understanding is the annihilation of all creatures, resurrection of the body and the judgment of all sentient creatures. Final judgment forms one of the main themes of the Qur'an. Many Qur'anic verses, especially the earliest ones, are dominated by the idea of the nearing Day of Resurrection.
Qliphoth, kliffoth, klippot or kellipot refer to the representation of evil forces in the mystical teachings of Judaism (such as in the Kabbalah.) quadrans A quadrans is a Roman coin worth about 1/64 of a denarius. A denarius is about one day's wages for an agricultural laborer.
George Fox (1624–1691), usually regarded as the founder of the Friends, preached in the 1640s, during the English Civil War, that there was a divine spark within each person, which means that all human beings are infinitely precious in God's sight and no one is justified in taking the life of another. After the restoration of Charles II in 1660, radical religious groups stirred up rebellion, which led Friends, in 1661, to issue a declaration beginning,: “We utterly deny all outward wars and strife and fightings with outward weapons&ldots;.” Eventually, this Peace Testimony became fundamental to Quakerism. In 1682, William Penn founded his “holy experiment” in Pennsylvania, based on the belief that a province that had no army, treated Native Americans as equals, and offered religious liberty could make the Peace Testimony a living reality. Penn published his Essay Towards the Present and Future Peace of Europe (1693), which offered a plan for bringing peace and justice. Although Pennsylvania was drawn into two wars between England and France, the colonists avoided deep involvement, and peace returned in 1713 with the Treaty of Utrecht. When the French and Indian War broke out in 1754, most of the Quaker politicians resigned from government rather than support the war. Two decades later, at the start of the Revolutionary War, Friends took a neutral position and were persecuted by both British loyalists and American Whig revolutionaries. Quakers raised money and sent supplies to assist civilians, first in Boston in 1775, later elsewhere. In 1777, seventeen Philadelphia Quaker leaders were unfairly accused of treason and exiled to Virginia by the Whigs, but the following spring the fourteen who survived were released without trial. Several hundred Friends, including Betsy Ross, were strongly drawn to the revolutionary cause, and many of them joined the armed forces, notably Gen. Nathanael Greene from Rhode Island. When disowned by their Meetings, they organized a new group known as Free Quakers, but this group died out by the 1830s. A few Friends also joined the British cause as loyalists. Friends turned their humanitarian efforts to opposition to slavery and other reforms, including the peace movement. When the Civil War broke out (1861), many Quakers were troubled by their desire to use the conflict as a way to end slavery, for such action ran counter to the Peace Testimony. The official position of Quakers remained unchanged, but some Friends were tolerant toward those who supported the war for the Union and emancipation and allowed members who joined the armed forces to remain. President Abraham Lincoln's government was more lenient toward conscientious objection than the Confederate government, but some conscientious objectors (COs) on both sides suffered for their refusal to fight. After the Civil War, individual Friends were active for peace. Benjamin F. Trueblood served as secretary of the American Peace Society; Hannah J. Bailey, a New England Quaker, edited magazines for adults and children on peace education; and Albert K. Smiley sponsored the Mohonk Conferences on International Arbitration in New York. When the United States entered World War I in 1917, Quakers organized the American Friends Service Committee (AFSC) to assist COs and engage in relief work in Europe. The government recognized COs who belonged to traditional peace churches such as Quakers and Mennonites, but they were expected to serve in the army as noncombatants, usually in the medical corps. Many Quaker COs refused. Some were furloughed to do farm work; a few were imprisoned. Through the AFSC, Quaker volunteers did relief work in France and Germany—eventually feeding 1 million children daily—in Central Europe, and then in Russia during the famine there. Herbert C. Hoover and other Friends raised several million dollars for such work. Quaker organizations strongly advocated the Peace Testimony between the two world wars. In contrast to isolationists, they supported the League of Nations and conducted peace education in churches and schools; they also helped bring persecuted German Jews to the United States. However, the Friends joined other pacifist groups in opposing conscription, rearmament, and entrance of the United States into World War II. The Selective Service Act of 1940 included a provision that COs might be assigned to do “civilian work of national importance” in Civilian Public Service units administered by the peace churches under Selective Service regulations. Some 12,000 men worked in forestry camps, agricultural projects, mental hospitals and institutions for the mentally deficient, and as “guinea pigs” in medical experiments. They received no pay and none of the benefits provided veterans of the armed forces. Deeply stirred by outrageous conditions in mental hospitals, some of the COs created the National Mental Health Foundation in 1946, and four years later this body merged with two others to create the National Association for Mental Health. In 1947, the AFSC and the Friends Service Council of Britain received the Nobel Peace Prize for their work in Europe and Asia during and after the war. Quakers opposed the nuclear arms race and the reintroduction of conscription (1948). The Friends Committee for National Legislation lobbied in Washington, D.C., for Quaker principles. During the Vietnam War, when antiwar feeling swept over the nation, Quakers, a tiny minority of the Vietnam Antiwar Movement, sought to prevent violence and the use of force in antiwar protests. Most young Friends of draft age opposed the war, the first time in the twentieth century that the official Quaker position matched the wartime practices of most of its members of military age. Many Friends' organizations strongly supported members who resisted conscription, and offered help to those imprisoned; at the same time, the AFSC and others provided relief and medical supplies to civilians in Vietnam during and after the war. Similarly, they opposed the Persian Gulf War and aided its civilian victims. The AFSC and other Quaker bodies continue to support peace and humanitarian work around the world.
Excavations less than a mile from the sea have revealed the ruins of buildings believed by some scholars to have been occupied by Essenes, the probable authors of the scrolls. The buildings include a scriptorium, a potter's workshop, and a flour mill; water was supplied through an aqueduct. The Essenes are thought to have founded a monastic community at Qumran in the mid-2nd century BC. They temporarily abandoned the settlement after an earthquake and fire in 31 BC but later returned and lived there until Roman legions destroyed the community in AD 68.
The holy book of Islam, the Qur'an The Qur'an is the central religious text of Islam. Muslims believe the Qur'an to be the book of divine guidance and direction for mankind, and consider the original Arabic text to be the final revelation of God. Islam holds that the Qur'an was revealed to Muhammad by the angel Jibril (Gabriel) from 610 AD to his death in 632 AD. The Qur'an was written down by Muhammad's companions while he was alive, although the prime method of transmission was oral. In 633 AD, the written text was compiled, and in 653 AD it was standardized, distributed in the Islamic empire and produced in large numbers. The present form of the Qur'an is regarded as God's revelation to Muhammad by academic scholars, and the search for significant variants in Western academia has been unsuccessful. Muslims regard the Qur'an as the culmination of a series of divine messages that started with those revealed to Adam, regarded in Islam as the first prophet, and continued with the Suhuf Ibrahim (Scrolls of Abraham), the Tawrat (Torah), the Zabur (Psalms), and the Injeel (Gospel). The aforementioned books are not explicitly included in the Qur'an, but are recognized therein. The Qur'an also refers to many events from Jewish and Christian scriptures, some of which are retold in comparatively distinctive ways from the Bible and the Torah, while obliquely referring to other events described explicitly in those texts.
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