377,055 Finding Quakers Around the World
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Quaker Thought and Today
December 1991 Quaker Thought FRIENDS and Life OURNAL Today MAKING ROOM IN MY INN WORLD GATHERING OF FRIENDS: KENYA REPORT VILLAGE CHRISTMAS Editor-Manager Among Friends Vinton Deming Associate Editor Melissa Kay Elliott Art Director Barbara Benton Finding the spirit Advertising Manager Catherine Frost Circulation and Promotion urely, we think, we'll find inspiration here for this month's column, Nagendran Gulendran something to get the writing started: an essay, perhaps, by a Friend Typesetting Services James Rice and Susan Jordhamo Son "The Meaning of Christmas"; maybe a bit of verse describing a Secretarial Services snowy scene outside the old meetinghouse, a new rendering of the babe in Edward Sargent Bookkeeper the manger story, some holiday message of peace. James Neveil Our search begins in a bound, dusty volume of the first issues of The Volunteers Jane Burgess, Carol Eresian, Anders Hansen, Friend-not the current publication of the same name of London Yearly Emily Conlon Meeting, but the Quaker weekly published in Philadelphia beginning Board of Managers 1989-1992: Jennie Allen (Secretary), Richard Seventh Day, Tenth Month, 13, 1827. It resides on a shelf outside our office Eldridge (Assistant Clerk), Bernard Haviland, near the bound volumes of FRIENDS JOURNAL and issues of our other Eric Larsen, Marcia Mason, Janet Norton, David Samuel, Carolyn Sprogell, Wilmer predecessor, Friends' Intelligencer. Tjossem, Alice Wiser But nothing seasonal catches our eye. In the Seventh Day, Twelfth 1990-1993: Clement Alexandre, Marguerite Clark, -
Protestants, Quakers, and the Narrative of Religious Persecution in England
DISCOVERY: Georgia State Honors College Undergraduate Research Journal Volume 2 Article 1 2014 Protestants, Quakers, and the Narrative of Religious Persecution in England Shelby Lohr Georgia State University Follow this and additional works at: https://scholarworks.gsu.edu/discovery Part of the History of Religion Commons Recommended Citation Lohr, Shelby (2014) "Protestants, Quakers, and the Narrative of Religious Persecution in England," DISCOVERY: Georgia State Honors College Undergraduate Research Journal: Vol. 2 , Article 1. DOI: https://doi.org/10.31922/disc2.1 Available at: https://scholarworks.gsu.edu/discovery/vol2/iss1/1 This Article is brought to you for free and open access by ScholarWorks @ Georgia State University. It has been accepted for inclusion in DISCOVERY: Georgia State Honors College Undergraduate Research Journal by an authorized editor of ScholarWorks @ Georgia State University. For more information, please contact [email protected]. Quakers, Protestants, and the Narrative of English Religious Persecution In early modern England, religious intolerance reigned supreme. There was a pervading hostility towards religious groups that were not associated with the Church of England, and these dissenting religious groups were regularly persecuted for their differing views. While each sectarian group was unique, there are parallels that can be traced between the persecutions that occurred throughout this period. Among these 16 th - and 17 th -century dissenting groups are Protestants and Quakers, whose responses to persecution are strikingly similar. This essay seeks to trace the commonalities between these two religious groups, with the aim of gaining a more nuanced understanding of religious intolerance in a period hostile to religious nonconformity. First, it is imperative to understand the distinction between Protestants and Quakers as employed in this essay. -
Flagstaff Monthly Meeting Welcome Pamphlet
Introduction Welcome to the Flagstaff Monthly Meeting of the Religious Society of Friends. We would like to acquaint you with who we are and with some of our history and beliefs. This publication introduces us, but it is only a beginning. Please feel free to ask us any questions you might have. Basic beliefs and practices of Friends When Friends are asked, “What do Quakers believe?” they may hem and haw as they search for an honest answer. Quakers have no written doctrine to which all are expected to adhere. There are, however, generally held beliefs among Quakers; a person who is unable to agree with most of them may not feel completely at home in a group of Friends. Quakerism began in the seventeenth century with George Fox. Then, as now, the Quaker faith was based on the belief that God’s will is continually and directly revealed to every person who seeks it. For this reason, Quakers are also sometimes called seekers. Although it is difficult to describe the will of God in words, Quakers refer to it as the Light, and devote their attention to minding the Light or seeking the Light. God is also said to speak to the condition of those who pay attention. ___________________________________________________ The majority of this booklet was prepared by the Fort Collins Friends Monthly Meeting of the Religious Society of Friends. They have expressly waived all rights to their material, but asked that they be referenced appropriately. We have changed their section on the monthly meeting history, added a section on the Testimonies and made additions to the suggested readings. -
History-Iowa Yearly Meeting 8/1/17, 1 14 PM
History-Iowa Yearly Meeting 8/1/17, 114 PM BRIEF HISTORY OF IOWA YEARLY MEETING OF FRIENDS (CONSERVATIVE) A. QUAKER HISTORY THE ROOTS OF QUAKERISM The Religious Society of Friends had its beginnings in mid-Seventeenth Century England. The movement grew out of the confusion and uncertainty which prevailed during the closing years of the Puritan Revolution and which culminated in the overthrow of the English monarchy. During the long Medieval period, the English Church, like other national churches throughout western Europe, had been subject to the authority of the Pope and the Church of Rome. However, throughout the later Middle Ages dissident groups such as the Lollards in Fourteenth Century England questioned the teaching and authority of the Roman Church. All of northern and western Europe was profoundly affected by the Protestant Reformation. Its particular origin may be traced to about 1519 when Martin Luther began his protest in Germany. While Lutheranism supplanted Roman Catholic control in much of north central Europe, another Protestant movement led by John Calvin became dominant in the Netherlands, in Scotland, and among the Huguenots in France. The Anabaptists constituted still another Protestant element. In England, however, the Protestant movement had a somewhat different history. About 1534 King Henry VIII broke with the Roman church, with the immediate personal purpose of dissolving his first marriage and entering into another. As a result of this break with Rome, the numerous abbeys throughout England were closed and plundered and their extensive land holdings were distributed among the king's favorites. The Catholic church enjoyed a period of reascendancy during the reign of Queen Mary, only to be replaced as the established church by the Church of England during the long reign of Queen Elizabeth I. -
FWN 172.Qxd 24/04/2013 10:53 Page 1
FWN 172.qxd 24/04/2013 10:53 Page 1 Number 172 2010/1 Friends World News The Bulletin of the Friends World Committee for Consultation Friends World Committee for Consultation Religious Society of Friends (Quakers) FWN 172.qxd 24/04/2013 10:53 Page 2 Page 2 Friends World News 2010/1 From the World Office Threads It takes a variety of threads to make fabric and FWCC Friends have to say on the spiritual dimensions of is fabric in the making. Right now the major threads this global issue? Regional coordinators are being iden- are planning for the World Conference in 2012 and tified, and in the meantime, clusters may take place at activating the cluster process of our consultation on any time. Funding permitting, more yearly meetings Friends' responses to global change. Both are getting can receive staff support locally. Responses are stronger, more colourful, more textured – and more being gathered on the website: www.fwccglob- entwined. It is exciting to watch this fabric take alchange.org. shape. FWCC has numerous other threads, some more vis- Yearly meetings have been asked to designate their ible than others. These are called Quaker UN work in allotted delegates to the world conference by the end New York, Geneva and Vienna, international mem- of this year. The International Planning Committee, bership for isolated individuals and growing groups, co-clerked by Elizabeth Gates of Philadelphia YM and continuing networking among Friends organisa- and Pradip Lamachhane of Nepal YM, has met at the tions and yearly meetings. site Kabarak University near Nakuru, Kenya and developed a structure for the programme centred With this fabric coming into being, FWCC is becoming around worship and our experiences of the theme: more visible to new faces in the Quaker world. -
Caroline Kneeley: Gender Roles of Chester County, Pennsylvania
Gender Roles of Chester County, Pennsylvania: Lenape and Quaker Conceptualizations of Gender in the Seventeenth and Eighteenth Centuries Caroline Kneeley Senior Thesis in History Barnard College April 7th, 2021 Kneeley 2 Table of Contents Acknowledgements …………………………………………………………………………....3 Introduction …………………………………………………………………………………....4 Chapter One: Depiction of Native American Women in Primary Sources, and the Lives of Lenape Women………………………………..10 Chapter Two: Gender Roles of Quakers: How Quaker Women Differed from their Colonial Counterparts ……………....…………………..20 Chapter Three: Comparison of North Eastern Native Women to Their European Counterparts ………………………………………..........29 Conclusion ……………………………………....…………………………...…………….....38 Bibliography ………………………………………………………………………………….40 Kneeley 3 Acknowledgements To my grandmother, Anita Kneeley. Though you will not get to read this, your encouragement and faith in me, even when I struggled in school, has led me to this thesis. I was heavy-hearted when I realized that you would not be able to help me like we planned, but Nana I know that you would have been proud. I miss you. To my parents, who have supported me through these tumultuous and crazy last four years. I do not know where I would be without you. Thank you, I love you. Finally, to both my thesis and academic advisor at Barnard, Andrew Lipman, thank you for not only your amazing help with this thesis but also supporting me and helping me grow intellectually these last four years. I greatly appreciate you and all the work you have done. Kneeley 4 Introduction: Situated to the Northeast of present-day Philadelphia, Chester County, Pennsylvania during the eighteenth century existed as a crossroads between the societies, cultures, and histories of the Lenape and The Religious Society of Friends — better known as the Quakers. -
(Quakers) in Britain Annual Report, Including Financial Statements for the Year Ended December 2019
Yearly Meeting of the Religious Society of Friends (Quakers) in Britain Annual report, including financial statements for the year ended December 2019 Q Logo - Sky - CMYK - Black Text.pdf 1 26.04.2016 04.55 pm C M Y CM MY CY CMY K Britain Yearly Meeting of the Religious Society of Friends (Quakers) Registered charity number 1127633 Friends House 173 Euston Road London NW1 2BJ Accessible versions of this document are available. For large print or electronic formats, please contact the publications manager at [email protected] or call 020 7663 1162. For a copy of Our faith, our work, which contains information about the work of Quakers in Britain in 2019, visit www.quaker.org.uk/annualreview to download a PDF or contact the Quaker Centre at [email protected]. Contents From the Clerk of Trustees and the Recording Clerk 4 Britain Yearly Meeting explained 5 Public benefit statement 5 Governance and decision-making 6 Strategic report and review of financial activities for 2019 20 Future plans 23 Statement of trustees’ responsibilities 25 Independent auditor’s report 26 Financial Statements 29 Consolidated statement of financial activities 30 Balance sheets 31 Consolidated statement of cash flow 32 Notes to financial statements 33 Introduction From the Clerk of Trustees and the Recording Clerk The work described in this report shows how Britain the pilot project has helped local meetings to solve Yearly Meeting (BYM), the national charity supporting many problems on their own and to understand Quakers in Britain, is working for and on behalf of how to access further help where it is needed. -
The Experience of Early Friends
The Experience of Early Friends By Andrew Wright 2005 Historical Context The world of the early Friends was in the midst of radical change. The Renaissance in Europe had strengthened the role of science and reason in the Western world. The individual’s power to understand and make sense of reality on their own was challenging the authority of the Catholic Church. Until recently there had been only one church in Western Europe. Martin Luther’s “95 Theses” that critiqued the Catholic Church is generally seen as the beginning of the Reformation when western Christianity splintered into a plethora of various “protestant” churches. In order to fully understand the significance of the Reformation we must realize that political authority and religious authority were very closely aligned at this time in history. Political authority was used to enforce religious orthodoxy as well as to punish those who expressed unconventional views. Meditating on the intensity of feeling that many have today about issues like abortion or gay/ lesbian rights or end of life issues might begin to help us to understand the intensity of feeling that people experienced around religious issues during the Reformation. Many people felt like only the triumph of their religious group could secure their right to religious expression or save them from persecution. The notion of separation of church and state only began to become a possibility much later. The English Reformation and Civil War In England, the reformation developed a little later than in Germany and in a slightly different way. In 1534, King Henry VIII declared the Church of England independent of the Roman Catholic papacy and hierarchy. -
From Plainness to Simplicity: Changing Quaker Ideals for Material Culture J
Chapter 2 From Plainness to Simplicity: Changing Quaker Ideals for Material Culture J. William Frost Quakers or the Religious Society of Friends began in the 1650s as a response to a particular kind of direct or unmediated religious experience they described metaphorically as the discovery of the Inward Christ, Seed, or Light of God. This event over time would shape not only how Friends wor shipped and lived but also their responses to the peoples and culture around them. God had, they asserted, again intervened in history to bring salvation to those willing to surrender to divine guidance. The early history of Quak ers was an attempt by those who shared in this encounter with God to spread the news that this experience was available to everyone. In their enthusiasm for this transforming experience that liberated one from sin and brought sal vation, the first Friends assumed that they had rediscovered true Christianity and that their kind of religious awakening was the only way to God. With the certainty that comes from firsthand knowledge, they judged those who op posed them as denying the power of God within and surrendering to sin. Be fore 1660 their successes in converting a significant minority of other English men and women challenged them to design institutions to facilitate the ap proved kind of direct religious experience while protecting against moral laxity. The earliest writings of Friends were not concerned with outward ap pearance, except insofar as all conduct manifested whether or not the person had hearkened to the Inward Light of Christ. The effect of the Light de pended on the previous life of the person, but in general converts saw the Light as a purging as in a refiner’s fire (the metaphor was biblical) previous sinful attitudes and actions. -
An Introduction to the Religious Society of Friends (Quakers)
An Introduction to The Religious Society of Friends (Quakers) Origins and Background The origins of the Society are found in the seventeenth century in England, a time when many were questioning the established beliefs of the age. George Fox (1625-1691) did not find answers to his questions in any of the churches of his day. Out of his searching came the spiritual message which swept a large part of the country and which resulted in the formation of the Religious Society of Friends. Friends witnessed to an Alternative Christianity quite distinct from the churches of the time. As a result they were persecuted both by Cromwell’s Puritan government and by the restored government of Charles II. Fox did not intend to start a new sect. He wanted to persuade the church to return to what it had been in the days of the Apostles. He proclaimed the early preaching of Peter (Acts 2,3) that Jesus, who had been present in the flesh, had risen from the dead and was now come in the Spirit, that Jesus acted in the hearts of his followers, purifying and empowering them. Pursuing Peter’s teaching, Fox called for a radical, egalitarian, spirit-filled Christianity that would not be oppressive of people on account of race, sex, or class. He maintained that the message of the early church had been lost when 1 the church became institutionalized and believed that he, and others with him, could stand in exactly the same state as Apostles, with the same power to teach, to heal, and to prophesy that the Apostles had. -
Flavors” of Quakers in the U.S
“Flavors” of Quakers in the U.S. Today It is hard to delineate clear cut branches of American Quakerism because different branches define themselves differently, and because there is much variation and overlap. You can sort Quakers in several ways: by our qualities and characteristics, by the major affiliating organizations we associate with, or by historical lineage (which group is an offshoot of which other group). These different ways of categorizing us will produce similar, but not identical groups. Following is a rough sorting. Liberal Friends Generally, liberal Friends practice unprogrammed worship, do not have formal clergy, and emphasize the authority of the Light Within. They value universalism, meaning they include members identifying with a variety of theological traditions, such as Christianity, Judaism, Buddhism, Wicca, and increasingly nontheism. You find them most often in the eastern and western parts of the U.S. and in college towns. There are two major groups of Liberal Friends: ● Those affiliated with Friends General Conference (see www.fgcquaker.org). These meetings often trace their roots back to the Hicksite side of the major division (see historic notes below) but there are other histories mixed in. FGC includes yearly meetings in the U.S. and Canada. ● Independent or Western Friends. Located mostly in the Western part of the United States, these Friends are sometimes called “Beanites,” because they trace their roots, to some degree, to the leadership of Joel and Hannah Bean, who came out of the Orthodox side of the major division, but parted ways. Independent Friends have no affiliating organization, but they do have a magazine, Western Friend (https://westernfriend.org). -
Underground Railroad Byway Delaware
Harriet Tubman Underground Railroad Byway Delaware Chapter 3.0 Intrinsic Resource Assessment The following Intrinsic Resource Assessment chapter outlines the intrinsic resources found along the corridor. The National Scenic Byway Program defines an intrinsic resource as the cultural, historical, archeological, recreational, natural or scenic qualities or values along a roadway that are necessary for designation as a Scenic Byway. Intrinsic resources are features considered significant, exceptional and distinctive by a community and are recognized and expressed by that community in its comprehensive plan to be of local, regional, statewide or national significance and worthy of preservation and management (60 FR 26759). Nationally significant resources are those that tend to draw travelers or visitors from regions throughout the United States. National Scenic Byway CMP Point #2 An assessment of the intrinsic qualities and their context (the areas surrounding the intrinsic resources). The Harriet Tubman Underground Railroad Byway offers travelers a significant amount of Historical and Cultural resources; therefore, this CMP is focused mainly on these resource categories. The additional resource categories are not ignored in this CMP; they are however, not at the same level of significance or concentration along the corridor as the Historical and Cultural resources. The resources represented in the following chapter provide direct relationships to the corridor story and are therefore presented in this chapter. A map of the entire corridor with all of the intrinsic resources displayed can be found on Figure 6. Figures 7 through 10 provide detailed maps of the four (4) corridors segments, with the intrinsic resources highlighted. This Intrinsic Resource Assessment is organized in a manner that presents the Primary (or most significant resources) first, followed by the Secondary resources.