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Quaker Activism Rocked the Country
the3 January 2020 Friend| £2.00 ‘Quaker activism rocked the country.’ A news round-up of 2019 6 Dec 20/12/19 14:25 Page 1 the INDEPENDENTFriend QUAKER JOURNALISM SINCE 1843 3 January 2020 | Volume 178, No 1 www.thefriend.org News round-up of 2019 4 Activism, Meeting houses and more Rebecca Hardy Letters 8 Everything to play for 10 The power of music David Saunders Thought for the week 11 Our better nature Alison Leonard Threshing it out 12 Friends in Finland Sue Glover Frykman Cake and conversation 14 General Meeting for Scotland Mary Dower Review 15 Embodiment by Dinah Livingstone Frank Regan Q Eye: a look at the Quaker world 16 Friends & Meetings 17 And holy resolutions were kindled in our hearts as a fire which the Life kindled in us to serve the Lord while we had a being, and mightily did the Word of God grow amongst us, and the desires of many were after the Name of the Lord. O happy day! O blessed day! the memorial of which can never pass out of my mind. And thus the Lord, in short, did form us to be a people for his praise in our generation. Francis Howgill (1618–1669), on early Friends Quaker faith & practice 19.08 right), while a ninety- merits’ and there could News round-up of 2019 one-year-old Friend, John be ‘considerable merit’ in Lynes, from Hastings loosening planning laws. [email protected] Meeting, was filmed on The year ended with Channel 4 being arrested unequivocally good news for blocking Dover however for Quakers who Docks in September. -
Swarthmoor Hall 2019 Programme Guide Welcome
swarthmoor hall 2019 Programme Guide Welcome Experience a change of pace in the quiet, comfortable and beautiful Swarthmoor Hall. It has been a place of spiritual refreshment and development since the early days of Quakerism. Our residential programme includes courses, retreats and pilgrimages. Our day events offer fresh reasons to visit. This year we are excited about Seeking routes: exploring Quaker experience and action in building a more sustainable Earth, an art exhibition we are hosting from Friday 19 July to Sunday 8 September. Why not extend your weekend or mid-week workshop to include a short break in the scenic Lake District? Accommodation taken before or after a residential course is offered at a special discounted rate. Jane Pearson Manager, Swarthmoor Hall Courses and retreats p 4 1652 Quaker pilgrimages p 8 Day Events 2019 p 9 Regular spiritual activities and facilities p 11 Programme tutors p 12 Other information p 14 2019 programme diary 7 February – 10 March Swarthmoor Hall artists winter exhibition p 9 18 February – 10 March Spring bulbs at Swarthmoor Hall, National Gardens p 9 Scheme Open Days 22 – 24 March Oneness in our separate experiences p 4 7 – 12 April Writing retreat p 4 3 – 5 May A place for the scriptures p 5 10 – 12 May The Inner Light: an exploration of eastern spiritual poetry p 5 7 – 9 June Journaling: a way to the centre p 5 10 June – 11 June Ulverston International Music Festival at Swarthmoor Hall p 9 14 – 16 June Summer colour at Swarthmoor Hall, National Gardens p 10 Scheme Open Days 21 – 24 June Experiment -
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. -
Quaker Attitudes Towards Signs and Wonders I
Quaker Attitudes towards Signs and Wonders I T is quite clear that not all early Quakers expressed their belief through signs, although a surprisingly large Inumber of Friends (many of whom remain unknown) did do so. One reason why so many were involved in the various types of signs and wonders may, perhaps, lie in the general support for this type of expression given by Fox, Nayler, Burrough, Farnworth, Howgill, Hubberthorne, Parnell, and other outstanding leaders of early Quakerism. If the practice of appearing as signs had not met with the approval of these powerful moulders of the new movement, it would never have become so widespread, lasted so long, or won such broad acceptance among early Friends.1 George Fox was himself drawn towards this type of behaviour, although he never went naked, dressed in sackcloth and ashes, blacked his face, or broke bottles or pitchers. A reading of Fox's Journal shows that he recorded a number of such cases (Robert Huntington, Thomas Ibbott, Richard Sale, William Simpson, and others), without making any condemnation of their various forms of signs. A close examination of his language shows, moreover, that Fox apparently approved these acts sometimes saying that these people were "moved of the Lord" to perform their signs,2 while at other times saying simply that they "were moved".3 A very interesting passage, following his description of Ibbott's sign of the Great Fire, shows that Fox believed that "the Lord has exercised his prophets and people and servants by his power, and showed them signs of his judgements".4 Elizabeth Harris (who was wont to appear in sackcloth 1 Cf. -
ABSTRACT SUFFERING and EARLY QUAKER IDENTITY: ELLIS HOOKES and the “GREAT BOOK of SUFFERINGS” by Kristel Marie Hawkins Early
ABSTRACT SUFFERING AND EARLY QUAKER IDENTITY: ELLIS HOOKES AND THE “GREAT BOOK OF SUFFERINGS” By Kristel Marie Hawkins Early Quakers formed group awareness and identification through patient suffering. The developing Quaker bureaucracy encouraged them to witness to their faith according to sanctioned practices and to have reports recorded into the “Great Book of Sufferings.” Using Lancashire as an example, this thesis examines the structure, contents, and overall purpose of the suffering accounts. The Society of Friends initially used its members’ sufferings as a public advocacy tool to end religious persecution. By the late 1680s, the focus shifted as persecution lessened. Friends subsequently sent in their reports as part of a ritual that built internal solidarity through joyful suffering and created a quasi-martyrological tradition. Beginning around 1660, Ellis Hookes, clerk to the Quakers, copied countless accounts into two volumes of the “Great Book of Sufferings.” He began a practice, which lasted over a century and filled another forty-two volumes, of linking Quakers together through their suffering accounts. SUFFERING AND EARLY QUAKER IDENTITY: ELLIS HOOKES AND THE “GREAT BOOK OF SUFFERINGS” A Thesis Submitted to the Faculty of Miami University in partial fulfillment of the requirements for the degree of Master of Arts Department of History by Kristel Marie Hawkins Miami University Oxford, Ohio 2008 Advisor _______________________________ Dr. Carla Gardina Pestana Reader _______________________________ Dr. Wieste de Boer Reader _______________________________ Dr. Katharine Gillespie Table of Contents Introduction 1 Background and Centralization 6 The “Great Book of Sufferings” and Ellis Hookes 16 A Closer Examination of the “Great Book of Sufferings”: Lancashire 20 The Martyrological Context 28 Conclusion 37 Bibliography 39 ii Acknowledgements I would like to thank my advisor, Dr. -
(Quakers) in Britain Epistles & Testimonies
Yearly Meeting of the Religious Society of Friends (Quakers) in Britain Epistles & testimonies Compiled for Yearly Meeting, Friends House, London, 27–30 May 2016 Epistles & testimonies Yearly Meeting of the Religious Society of Friends (Quakers) In Britain Documentation in advance of Yearly Meeting to be held at Friends House, London, 27–30 May 2016 Epistles & testimonies is part of a set of publications entitled The Proceedings of the Yearly Meeting of the Religious Society of Friends (Quakers) in Britain 2016, published by Britain Yearly Meeting. The full set comprises the following documents: 1. Documents in advance, including agenda and introductory material for Yearly Meeting 2016 and the annual reports of Meeting for Sufferings and Quaker Stewardship Committee 2. Epistles & testimonies 3. Minutes, to be distributed after the conclusion of Yearly Meeting 4. The formal Trustees’ annual report and Financial statements for the year ended December 2015 5. Tabular statement. Please address enquiries to: Yearly Meeting Office Britain Yearly Meeting Friends House 173 Euston Road London NW1 2BJ Telephone: 020 7663 1000 Email: [email protected] All documents issued are also available as PDFs and for e-readers at www.quaker.org.uk/ym. Britain Yearly Meeting is a registered charity, number 1127633. Yearly Meeting of the Religious Society of Friends (Quakers) in Britain Epistles & testimonies Epistles Introduction to epistles from Quaker World Relations Committee 7 From Europe and Middle East 9 Belgium and Luxembourg Yearly Meeting 9 Europe & -
Elizabeth Bathurst's Soteriology and a List of Corrections in Several Editions of Her Works Yasuharu Nakano University of Birmingham, England
Quaker Studies Volume 13 | Issue 1 Article 3 2009 Elizabeth Bathurst's Soteriology and a List of Corrections in Several Editions of her Works Yasuharu Nakano University of Birmingham, England Follow this and additional works at: http://digitalcommons.georgefox.edu/quakerstudies Part of the Christian Denominations and Sects Commons, and the History of Christianity Commons Recommended Citation Nakano, Yasuharu (2009) "Elizabeth Bathurst's Soteriology and a List of Corrections in Several Editions of her Works," Quaker Studies: Vol. 13: Iss. 1, Article 3. Available at: http://digitalcommons.georgefox.edu/quakerstudies/vol13/iss1/3 This Article is brought to you for free and open access by Digital Commons @ George Fox University. It has been accepted for inclusion in Quaker Studies by an authorized administrator of Digital Commons @ George Fox University. For more information, please contact [email protected]. QUAKER STUDIES 13/1 (2 008) (89 102] 88 QUAKER STUDIES - ISSN 1363-013X the witness of eighteenth-century American Friends. This article is her unrevised MPhil thesis. The research was undertaken in the W oodbrooke library, particularly the Bevan Naish collection. Mailing address: 175 Indian Avenue, Dayton, Ohio 45410, USA. Email: [email protected]. ELIZABETH BATHURST'S SOTERIOLOGY AND A LIST OF CORRECTIONS IN SEVERAL EDITIONS OF HER WORKS Yasuharu Nakano University of Birmingham, England ABSTRACT Elizabeth Bathurst (1655-1685) was one of few Quaker systematic theologians in the Restora tion. Her soteriology showed a pattern of traditional Quakerism common to earlier and contemporary Quakers like Fox and Barclay. However, her theology created a different theological atmosphere fr om them, in that she stoutly insisted on the sole authority of the Light and on the infallibility of human beings guided by the Holy Spirit against mainstream Quaker ism after the 1660s. -
Review of Early Quakers and Their Theological Thought
Quaker Religious Thought Volume 128 Article 3 2017 Review of Early Quakers and their Theological Thought Leah Payne George Fox Evangelical Seminary Follow this and additional works at: https://digitalcommons.georgefox.edu/qrt Part of the Christian Denominations and Sects Commons, and the Christianity Commons Recommended Citation Payne, Leah (2017) "Review of Early Quakers and their Theological Thought," Quaker Religious Thought: Vol. 128 , Article 3. Available at: https://digitalcommons.georgefox.edu/qrt/vol128/iss1/3 This Article is brought to you for free and open access by Digital Commons @ George Fox University. It has been accepted for inclusion in Quaker Religious Thought by an authorized editor of Digital Commons @ George Fox University. For more information, please contact [email protected]. REVIEW OF EARLY QUAKERS AND THEIR THEOLOGICAL THOUGHT LEAH PAYNE irst-generation Quakers were a radical and persecuted sect Fof early modern British Christianity. Early Quakers and Their Theological Thought: 1647-1723 shows why the Quakers have survived when so many other 17th century radicals—including Diggers, Ranters, Levellers or Muggletonians—did not. Along the way readers also discover why the Friends, though initially derided, are so loved in the twenty-first century. Quaker theology, rejected by the powers that be in its own era, resonates with many 21st century readers. Chapters six through nine of Early Quakers include discussions of the theology of Margaret Fell, Edward Burrough, Francis Howgill, Samuel Fisher, and Dorothy White. In “Margaret Fell and the Second Coming of Christ,” Sally Bruyneel demonstrates how Fell interpreted scripture as well as how Fell’s socio-political context informed her eschatology, harmartiology, anthropology, and theology of the Trinity. -
Irish Quakers in Colonial Pennsylvania: a Forgotten Segment of Society
Irish Quakers in Colonial Pennsylvania: A Forgotten Segment of Society by Gerelyn Hollingsworth I. Introduction With the notable exception of Albert Cook Myers, American historians have chosen to ignore the Irish Quakers who settled in colonial Pennsylvania or to regard them as indistinguishable from their English coreligionists. 1 The neglect is understandable to some extent. Unlike Dutch and Welsh Quakers who arrived in Pennsylvania determined to maintain their own language and customs, Irish Friends spoke the English language and observed English conventions. Dutch and Welsh Quakers attempted to remain autonomous by establishing themselves in national enclaves at Germantown and west of the Schuyl- kill but Irish Friends made no such effort to live apart from the English and could be found throughout the colony. 2 The Irish Quakers themselves were not particularly eager to be conspicuous or to be confused with the "bog-trotting Teagues" seen in the streets of Phila- delphia. 3 They considered themselves Englishmen, little changed by a generation or two spent in the "desolate land of Ireland. '4' If the lack of attention paid to Irish Quakers is understandable, it is not entirely forgivable. As the work done in recent years by local historians has shown, regional differences were extremely significant in an age before modern communications. If "a yeoman in Devonshire, say, was very different from a yeoman in the East Midlands," then cer- tainly there was a great distinction between a Quaker in Cheshire and another in Armagh.5 The purpose -
Early Bristol Quakerism
EARLY BRISTOL QUAKERISM THE SOCIETY OF FRIENDS IN THE CITY 1654 - 1700 RUSSELL MORTIMER \ ISSUED BY THE BRISTOL BRANCH OF THE HISTORICAL ASSOCIATION, THE UNIVERSITY, BRISTOL Price Three Shillings 1967 Printed by F. Bailey & Son Ltd., Gazette Office, Dursley, Glos. ,,. BRISTOL BRANCH OF THE HISTORICAL ASSOCIATION LOCAL HISTORY PAMPHLETS Hon. General Ediior: PA TRICK McGRATH Assistant General Editor: PETER HARRIS This is ,the seventeenth pamphlet in a series issued by the Bristol Branch of ·the Historical Association through its Standing Com mittee on Local History. Its author is Senior Sub-Librarian in the Brotherton Library at the University of Leeds. His M.A. thesis for In the Interregnum the preaohing journeys of George Fox the University of Bristol was concerned with early Bristol (1624-1691) and the band of followers who joined him bore such Quakerism and he is an authority on the subject. He has for fruit, that by the time of the Restoration in 1660 it has been some years been joint editor of The Journal of the Friends estimated that there were 40,000 Friends in the country, and this Historical Society (London). number probably reached a further peak of perhaps 60,000 in the last years of the century. What is more remarkable is that The author would like to express his thanks to a succession of the society so formed was able to survive the periods of persecution custodians of the records of the Bristol and Frenchay Monthly under Charles II and to consolidate and develop an organisation Meeting, beginning with the late William Henry Wolley who intro which has served the Society of Friends through three hundred duced him to the records, the late John Freem, and the present years. -
Quakers and Conscience: Edward Burrough's
QUAKERS AND CONSCIENCE: EDWARD BURROUGH’S PROMOTION OF RELIGIOUS TOLERANCE 1653-1663 by Betty Mae Embree Veinot Submitted in partial fulfilment for the requirements for the degree of Master of Arts at Dalhousie University Halifax, Nova Scotia February 2014 © Copyright by Betty Mae Embree Veinot, 2014 DEDICATION I am dedicating this thesis in memory of my parents, Eva and Charles Embree of Springhill, Nova Scotia. They have always encouraged me in my studies and have set a glowing example of good Christian living. During the writing of this thesis, I have used the same desk my father made for me as a teenager. He resourcefully attached ¼ inch plywood over two wooden orange crates from a grocery store nearby. The plywood was varnished and covered with a blotter which has been replaced several times. This home-made desk has been functional for over sixty years. I appreciate all the sacrifices my parents have made for me and I know they have been proud of my accomplishments. ii TABLE OF CONTENTS ABSTRACT ....................................................................................................................... iv ACKNOWLEDGEMENTS ................................................................................................ v CHAPTER 1 INTRODUCTION ........................................................................................ 1 CHAPTER 2 THE BATTLE OF WORDS THE THEOLOGICAL DEBATE BETWEEN EDWARD BURROUGH AND JOHN BUNYAN ............................................................................................................. -
Esther Biddle and Her Mission to Louis XIV
Esther Biddle and Her Mission to Louis XIV N the light of recent Quaker history it seems odd that what was probably the earliest attempt of a Quaker at mediation I between the heads of states at war with each other met with the disapproval of Friends at the time. The story of Esther Biddle's visit to Queen Mary II in 1694, and to Louis XIV following it, is recorded by Gerard Croese,1 but was purposely omitted by Sewel2 as he makes plain in his introduction. It was, he says, a personal matter to herself, not approved by Friends (and ill advised), hence "not to be imputed" to them by inclusion in his history. Probably this is why it has remained buried for nearly two hundred and fifty years in Croese's not very reliable and almost unreadable volume. Indeed there is a note of doubt in even his account of Esther's mission (and also of Mary Fisher's visit to the Grand Turk in the same chapter) due, I think, to incredulity that women could have accomplished such hazardous journeys and inter viewed such exalted persons. George Keith3 wrote to him that if God sent a message to the French King by Esther it could only be by such a miracle as that of Balaam's ass. But what ever the doubt and disapproval of her contemporaries, docu mentary evidence has recently come to light that confirms the story. It has been necessary to condense Croese's account, but in doing this I have retained, as far as possible, his own wording.