Download a Pdf File of This Issue for Free

Total Page:16

File Type:pdf, Size:1020Kb

Download a Pdf File of This Issue for Free Did you know? AND OTHERTIDBITS QUAKER MEANS educational opportunities also burnedhisviolinand O all hismusicandcovered respect andprovidegood himself inhisowndung riginally acomposer,he Right: Below: as asignofjudgment. famously wentnaked pay, healthcare,and CHOCOLATE MAKER makers triedtotreat SIGNS O THE BUTCHER, their workerswith BAKER, AN Quaker chocolate S olomon Barclay, astrong abolitionistBarclay, and supporter Wil of grandsonand Freame’s David Thomas Gould in 1690. all back Quaker to the way goldsmiths John Freame ers had a national to bank their for movement, Barclays Bank,Quaker the closest today. thing Quak inists?” see andFrys, Rowntrees “Godless more, capital (for three famed British chocolate companies: Cadburys, prominence in business. Quaker businessmen owned The nineteenth century many saw Quakers rise to DOING BUSINESSWITHFRIEN F TROUBLE as signs. D E ccles THE CH Q . 104). None of the of None three firms 104). remains UALITY, N AKED EVANGELISTS, D S goes - - - God’s message. they calledfelt were strange do to things preach to they Like thesign.” the Testament, prophets of Old front the ills British of naked society as a was “go to theof most unusual things Friends early did con to stop them fromdidn’t taking off their clothes. One QuakersEarly take not would arms, up that but FIRE AN consumers associated “Quaker” with “Quality.” branded with Quaker labels because marketers and hosiery bathtubs to whiskey to chamber to were pots, dozens commercial of ranging products, from rugs to Pennsylvania, the William state Penn founded. In fact connectionno Quakers, to other than being named for Quaker Oilpedia Motor State also article has in 1877. Oats learned Quakerism about reading by an encyclo Quaker“Quaker” all. aren’t at The founders Quaker of munications empire continued the telegram service that acom had it made passed Quaker of out hands and in in 2006 dis 1881 also Thewho company cofounded Cornell University. Quaker by pany and politician educator Ezra Cornell, ernwas Union founded as a telegram-sending com Jamaicanplantation received he settle to West a debt. freeto and transport Philadelphia to on a the slaves liam £3,000 his Wilberforce, of spent over own money . naked, “signifying William Simpson wrote that passed he through Oxford the earthly of folly wealth and In success 1654 in 1652. in which the strip naked Lord would you and bare” But some famousBut products with the name George Fox encouraged goingGeorge Fox naked point to out D BRIMSTONEONHISHEA . that the was near Hand Day at Christian History History Christian D - - - - - - VINTAGE CADBURY Ad—BODLEIAN LIBRARIES, UNIVERSITY OF OXFORD / THE ART ARCHIVE AT ART RESOURCE SOLOMON EAGLe, 1843—(OIL ON CANVAS), POOLE, PAUL FALCONer (1807–79) / SHEFFIELD GALLERIES AND MUSEUMS TRUST, UK / PHOTO © MUSEUMS SHEFFIELD / BRIDGEMAN IMAGES Quaker Oats—Collier’s Weekly, FEBRUARY 9, 1907 The Quakeress, 1928— SSPL/NATIONAL MEDIA MUSEUM / ART RESOURCE, NY THE QUAKER TAPestry—© PANEL E3, BANKERING. THIS IMAGE IS ONE OF THE 77 ILLUSTRATIONS KNOWN AS THE QUAKER TAPESTRY WHICH IS A COMMUNITY TEXTILE OF EMBROIDERED PANELS MADE BY 4,000 PEOPLE FROM 15 COUNTRIES. THE EXHIBITION LIFE, REVO- LUTIONS AND REMARKABLE PEOPLE CAN BE SEEN AT THE QUAKER TAPESTRY MUSEUM IN THE QUAKER MEETING HOUSE IN KENDAL, CUMBRIA UK. FURTHER INFORMATION: HTTP://WWW.QUAKER-TAPESTRY.CO.UK VINTAGE CADBURY Ad—BODLEIAN LIBRARIES, UNIVERSITY OF OXFORD / THE ART ARCHIVE AT ART RESOURCE SOLOMON EAGLe, 1843—(OIL ON CANVAS), POOLE, PAUL FALCONer (1807–79) / SHEFFIELD GALLERIES AND MUSEUMS TRUST, UK / PHOTO © MUSEUMS SHEFFIELD / BRIDGEMAN IMAGES Quaker Oats—Collier’s Weekly, FEBRUARY 9, 1907 The Quakeress, 1928— SSPL/NATIONAL MEDIA MUSEUM / ART RESOURCE, NY THE QUAKER TAPestry—© PANEL E3, BANKERING. THIS IMAGE IS ONE OF THE 77 ILLUSTRATIONS KNOWN AS THE QUAKER TAPESTRY WHICH IS A COMMUNITY TEXTILE OF EMBROIDERED PANELS MADE BY 4,000 PEOPLE FROM 15 COUNTRIES. THE EXHIBITION LIFE, REVO- LUTIONS AND REMARKABLE PEOPLE CAN BE SEEN AT THE QUAKER TAPESTRY MUSEUM IN THE QUAKER MEETING HOUSE IN KENDAL, CUMBRIA UK. FURTHER INFORMATION: HTTP://WWW.QUAKER-TAPESTRY.CO.UK Issue 117 Issue words: fellhe with first in at this love sight, one these aQuaker, in poetry: Lord Byron wrote the one to of many women certainly It’s the not gum”). only time Quakers appear chewing more laughing, “No fun” more no chewing (or ing anoise: “Quaker meeting has begun. more /No game” see to children long how without mak could go generationsprompted parents of begin to the “quiet The Quaker practice speaking not of in worship N ing ‘Repent! Repent!’” chafing illy tied scandal the about privities avoid and to with a cameQuaker, naked through the Hall, only very civ Westminster a at Eccles], Hall inday 1667 “[Solomon And famed diary-keeper noted that one Samuel Pepys from both the English government and church. state its Sheffield Meeting in Britain penned this classic: theirat own expense) as Simon well. Heywood the of SOWING PUREOATS designs wereclearlybasedonWilliamPenn does notrepresentaspecificQuaker,butearly promotes “honesty,integrity,purityandstrength” “May heaven so guard my lovely quaker, so guard heaven lovely “May my O MORECHEWINGGUM But bliss be aye her heart’s partaker!” bliss her heart’s But be aye That peace and forsake virtue her, ne’er That anguish her; can never o’ertake care: The bosom’s dictate my of . Quakers with up come rhymes (sometimes have Let breathe me this parting prayer, -dish fire of and brimstone his upon head T oday Quaker O ats saysitslogo . 20th-c. cry - - - “may heavensoguar Quaker dress. photographed in1928 banking at and QUAKER NETWORKING for ahundredfor miles around. be the only Quakerthen I’d in the Quaker burial ground the for Quakers wasn’t If it again home at stayed is they’ve thebut sense Monthly of Meeting with pen ready my and I’m all got the minutesI’ve drafted no-one all.and here at there’s the Monthly of clerk MeetingI’m feeling veryand small. I’m little alonely Quaker I’m L loyds. B O arclays! ne ofthecofounders D G mylovelyquaker” reat Quakers foundedboth B ritain, . wearstraditional CH L loyds trainedin B T arclays his girl, 1 Editor’s note ONE OF OUR EDITORIAL STAFF was first intro- chocolate makers who set up humane workplaces dur- duced to the Quakers through the old rhyme “Quaker ing the Industrial Revolution, and Quakers who fought meeting has begun,” employed by her mother to quiet in the Civil War. We even find out that Quaker Oats has the troops. (Read it in “Did you know?” on the inside nothing to do with Quakers and that Whittier wanted front cover.) In my case, it was the Marguerite de Angeli to be remembered for much more than writing “Dear children’s book Thee, Hannah! that opened my eyes to Lord and Father of Mankind.” Quaker plain dress and commitment to abolition. Thirty- What ties all these people together? One of our five years later, I still recall Hannah’s doleful contempla- authors shared this statement from a group of Quakers tion of her non-Quaker friends’ much fancier bonnets. attempting to reach consensus in 1985: Some of us pass plain white Quaker meeting houses We have often wondered whether there is any- during our daily commute. Many know of Quaker con- thing Quakers today can say as one. After much tributions to British and American history. We might struggle we have discovered that we can proclaim even know of George Fox, William Penn, and Elizabeth this: there is a living God at the centre of all, who Fry, and realize that famed poet John Greenleaf is available to each of us as a Present Teacher at the Whittier and two US presidents were Quakers (Herbert very heart of our lives. We seek as people of God to Hoover and Richard Nixon). be worthy vessels to deliver the Lord’s transform- But the full story is much more complicated. ing word, to be prophets of joy who . can testify to Quakerism began in a time of political and religious the world, as George Fox did, that, “the Lord God unrest in seventeenth-century England, in the chaos of is at work in this thick night.” Our priority is to be a country that had beheaded its king and changed its receptive and responsive to the life-giving Word of religious course; it crossed the ocean to America, where God . through the written word—the Scriptures, Quakers got an entire colony to run (Pennsylvania); and the Incarnate Word—Jesus Christ, the Corporate today it continues in great numbers in Africa, where new Word—as discerned by the gathered meeting, or generations are hearing the Quaker message (see p. 36). the Inward Word of God in our hearts . available to each of us who seek the Truth. C H SEEKING THE LIGHT Through the years Quakerism has been marked by dis- Jennifer Woodruff Tait tinctive “testimonies”—simplicity, silence, nonviolence, Managing editor, Christian History equality, and communal decision-making—but their practice varies widely. Modern Quakers range from P.S. In issue 118 of CH, we’re going to reintroduce a let- groups almost indistinguishable from American evan- ters to the editor page. You already gelicals to those who frame the “Inner Light” (tradition- write us a lot, so please keep it up! ally, Christ’s light within) as a kind of universal divine. Some of the most thought-provoking, OBIN HELLER OBIN HELLER In their 350-year story, we discover abolitionists, prison interesting, and occasionally correc- R reformers, and peace marchers, but also Quakers who tive letters will be selected. We’re went naked as a sign of impending judgment, Quaker happy to be bringing this feature back. OTO H Find Christian History on Facebook as ChristianHistoryMagazine, or visit our web- In an article in issue 34 reprinted in 115, site at www.christianhistorymagazine.org.
Recommended publications
  • 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.
    [Show full text]
  • New Haven Friends Meeting November 2020 Starter List of Resources to Find out More About Quakers and Quakerism
    New Haven Friends Meeting November 2020 Starter list of resources to find out more about Quakers and Quakerism The History of Friends: Most of the following resources are available through QuakerBooks of FGC or the Pendle Hill online bookstore. • Friends for 350 Years, Howard Brinton • Fit for Freedom, Not for Friendship: Quakers, African Americans, and the Myth of Racial Justice, Donna McDaniel and Vanessa Julye • Silence and Witness: The Quaker Tradition, Michael Birkel • Journal of George Fox • Journal of John Woolman • The Quiet Rebels: The Story of the Quakers in America, Margaret Hope Bacon • Portrait in Grey: A Short history of the Quakers, John Punshon • Quaker.org history section • How Quakerism Began, QuakerSpeak video Quaker Faith and Practice: • QuakerSpeak video on Testimonies: The Quaker Spices • New England Yearly Meeting (NEYM): Faith and Practice • A Testament of Devotion, Thomas R. Kelly • A Procession of Friends: Quakers in America, Daisy Newman • Friends Journal • 2014 Swarthmore Lecture (video), University of Bath, Ben Pink Dandelion • Pendle Hill Pamphlets in general, and specifically The Nature of Quakerism, by Howard H. Brinton Witness into Action: • Brother Outsider: The Life of Bayard Rustin (film) • The Vote, PBS series that mentions Alice Paul • A Journey Toward Eliminating Racism in the Religious Society of Friends, Vanessa Julye • QuakerSpeak video: Holding the Peace: Quaker Nonviolence in the Time of Black Lives Matter • New England Yearly Meeting’s Priorities for 2020-2021 o 2016 Minutes on Climate Change o A Letter of Apology to Indigenous Peoples (under revision) and a Call for Us to Act: https://neym.org/working-group-right-relationship-indigenous-peoples o A Call to Urgent Loving Action for the Earth and Her Inhabitants, which names the interconnected nature of “systemic problems of racism, social injustice, violence, greed, and failure to act on the climate crisis.” o The Outgoing Epistle of the 2020 Virtual Pre-Gathering of Friends of Color and their Families, Friends General Conference (FGC) .
    [Show full text]
  • Religion and the Abolition of Slavery: a Comparative Approach
    Religions and the abolition of slavery - a comparative approach William G. Clarence-Smith Economic historians tend to see religion as justifying servitude, or perhaps as ameliorating the conditions of slaves and serving to make abolition acceptable, but rarely as a causative factor in the evolution of the ‘peculiar institution.’ In the hallowed traditions, slavery emerges from scarcity of labour and abundance of land. This may be a mistake. If culture is to humans what water is to fish, the relationship between slavery and religion might be stood on its head. It takes a culture that sees certain human beings as chattels, or livestock, for labour to be structured in particular ways. If religions profoundly affected labour opportunities in societies, it becomes all the more important to understand how perceptions of slavery differed and changed. It is customary to draw a distinction between Christian sensitivity to slavery, and the ingrained conservatism of other faiths, but all world religions have wrestled with the problem of slavery. Moreover, all have hesitated between sanctioning and condemning the 'embarrassing institution.' Acceptance of slavery lasted for centuries, and yet went hand in hand with doubts, criticisms, and occasional outright condemnations. Hinduism The roots of slavery stretch back to the earliest Hindu texts, and belief in reincarnation led to the interpretation of slavery as retribution for evil deeds in an earlier life. Servile status originated chiefly from capture in war, birth to a bondwoman, sale of self and children, debt, or judicial procedures. Caste and slavery overlapped considerably, but were far from being identical. Brahmins tried to have themselves exempted from servitude, and more generally to ensure that no slave should belong to 1 someone from a lower caste.
    [Show full text]
  • Consumption Patterns and Outward Expression of Quakers As Seen Through Historical Documentation and 18Th Century York County, Virginia Probate Inventories
    W&M ScholarWorks Dissertations, Theses, and Masters Projects Theses, Dissertations, & Master Projects 2002 For Profit and unction:F Consumption Patterns and Outward Expression of Quakers as Seen through Historical Documentation and 18th Century York County, Virginia Probate Inventories Darby O'Donnell College of William & Mary - Arts & Sciences Follow this and additional works at: https://scholarworks.wm.edu/etd Part of the Demography, Population, and Ecology Commons, History of Religion Commons, and the Social and Cultural Anthropology Commons Recommended Citation O'Donnell, Darby, "For Profit and unction:F Consumption Patterns and Outward Expression of Quakers as Seen through Historical Documentation and 18th Century York County, Virginia Probate Inventories" (2002). Dissertations, Theses, and Masters Projects. Paper 1539626355. https://dx.doi.org/doi:10.21220/s2-mznr-rn68 This Thesis is brought to you for free and open access by the Theses, Dissertations, & Master Projects at W&M ScholarWorks. It has been accepted for inclusion in Dissertations, Theses, and Masters Projects by an authorized administrator of W&M ScholarWorks. For more information, please contact [email protected]. FOR PROFIT AND FUNCTION: CONSUMPTION PATTERNS AND OUTWARD EXPRESSION OF QUAKERS AS SEEN THROUGH HISTORICAL DOCUMENTATION AND 18 th CENTURY YORK COUNTY, VIRGINIA PROBATE INVENTORIES A Thesis Presented to The Faculty of the Department of Anthropology The College of William and Mary in Virginia In Partial Fulfillment Of the Requirements for the Degree of Master of Arts by Darby O’Donnell 2002 APPROVAL SHEET This thesis is submitted in partial fulfillment of the requirements for the degree of Master of Arts Darby Q Donnell Approved, March 2002 Norman F.
    [Show full text]
  • 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.
    [Show full text]
  • 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.
    [Show full text]
  • Huguenot Merchants Settled in England 1644 Who Purchased Lincolnshire Estates in the 18Th Century, and Acquired Ayscough Estates by Marriage
    List of Parliamentary Families 51 Boucherett Origins: Huguenot merchants settled in England 1644 who purchased Lincolnshire estates in the 18th century, and acquired Ayscough estates by marriage. 1. Ayscough Boucherett – Great Grimsby 1796-1803 Seats: Stallingborough Hall, Lincolnshire (acq. by mar. c. 1700, sales from 1789, demolished first half 19th c.); Willingham Hall (House), Lincolnshire (acq. 18th c., built 1790, demolished c. 1962) Estates: Bateman 5834 (E) 7823; wealth in 1905 £38,500. Notes: Family extinct 1905 upon the death of Jessie Boucherett (in ODNB). BABINGTON Origins: Landowners at Bavington, Northumberland by 1274. William Babington had a spectacular legal career, Chief Justice of Common Pleas 1423-36. (Payling, Political Society in Lancastrian England, 36-39) Five MPs between 1399 and 1536, several kts of the shire. 1. Matthew Babington – Leicestershire 1660 2. Thomas Babington – Leicester 1685-87 1689-90 3. Philip Babington – Berwick-on-Tweed 1689-90 4. Thomas Babington – Leicester 1800-18 Seat: Rothley Temple (Temple Hall), Leicestershire (medieval, purch. c. 1550 and add. 1565, sold 1845, remod. later 19th c., hotel) Estates: Worth £2,000 pa in 1776. Notes: Four members of the family in ODNB. BACON [Frank] Bacon Origins: The first Bacon of note was son of a sheepreeve, although ancestors were recorded as early as 1286. He was a lawyer, MP 1542, Lord Keeper of the Great Seal 1558. Estates were purchased at the Dissolution. His brother was a London merchant. Eldest son created the first baronet 1611. Younger son Lord Chancellor 1618, created a viscount 1621. Eight further MPs in the 16th and 17th centuries, including kts of the shire for Norfolk and Suffolk.
    [Show full text]
  • William Penn's Experiment in the Wilderness: Promise and Legend Author(S): J
    William Penn's Experiment in the Wilderness: Promise and Legend Author(s): J. William Frost Source: The Pennsylvania Magazine of History and Biography, Vol. 107, No. 4 (Oct., 1983), pp. 577-605 Published by: The Historical Society of Pennsylvania Stable URL: http://www.jstor.org/stable/20091808 Accessed: 17-05-2017 14:08 UTC REFERENCES Linked references are available on JSTOR for this article: http://www.jstor.org/stable/20091808?seq=1&cid=pdf-reference#references_tab_contents You may need to log in to JSTOR to access the linked references. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at http://about.jstor.org/terms The Historical Society of Pennsylvania is collaborating with JSTOR to digitize, preserve and extend access to The Pennsylvania Magazine of History and Biography This content downloaded from 130.58.88.100 on Wed, 17 May 2017 14:08:26 UTC All use subject to http://about.jstor.org/terms William Penr?s Experiment in the Wilderness: Promise and hegend A T THE CLOSE of the American War for Independence, a group /% of Quaker whalers from the island of Nantucket, who had A JL experienced wartime deprivation because of English and American embargoes, determined to immigrate to a place where they could regain prosperity.
    [Show full text]
  • Edmund Gurney, of Norwich
    Price per number 2/- (50 cents); 5/- ($1.25) for the year, payable in advance THE JOURNAL OF THE FRIENDS HISTORICAL SOCIETY VOLUME SEVENTEEN NUMBER THREE, 1920 London THE SWARTHMORE L*T TFfc1 LJ. COMMERCE HOUSE, 72, OXFORD STREET, W.i American Agents FRIENDS' BOOK & TRACT COMMITT 144 East 20th Street, New York, N.Y. GRACE W. BLAIR, Media, Pa, CONTENTS. Our Quotation— VI . 65 The Remarkable Religious Experience of Edmund Gurney, of Norwich. By Joseph J. Green •. 65 Elizabeth Fry's last Yearly Meeting 72 History of the Reference Library 72 The Convincement of R emington Hobbie 73 A Quaker Bible, and some of its Associations 75 "The Household Account Book of Sarah Fell, of Swarthmoor Hall" 76 Lord North and the Quaker 77 Quakers in Cambridgeshire, 1685 80 Crossing the Atlantic 81 London Yearly Meeting, 1836 .. 82 Rochester School 90 The J. J. Green Collection 94 Friends and Current Literature 95 Notes and Queries :— Royalty at Devonshire House—" Mushroomes of Christianity "—Arrow, Co. Warwick—Robert Proud's History of Pennsylvania—Conventicle Act, 1664—A Quaker and William Pitt the Elder—" Quaker Guns"—George Fox Monu­ ment—Benjamin Furly and his Wycliffe Bible —Register of Meeting Events—Preaching to Nobody—Conscientious Objectors in Prussia— Lindley Murray Hoag—John Thomas, of Bristol—Benjamin Rotch—Isaac Hammer 99 The Bible in Meeting 104 Vol. XVII. No. 3 1920 THE JOURNAL OF THE FRIENDS HISTORICAL SOCIETY Editor: NORMAN PENNEY, F.S.A., F.R.Hist.S. Devonshire House, 136, Bishopsgate, London, E.C.2 For Table of Contents see page two of cover Our Quotation—6 " I must offer and tender my life and all, for my testimony if it be required of me." 44 1 bless the J^ord that I am hero this day upon this account, to bear testimony to the Truth." "Although I am out of the King's protection, yet I am not out of the protection of Almighty God." MARGARET FELL, Trial at Lancaster Assizes, 1664.
    [Show full text]
  • 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.
    [Show full text]
  • 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).
    [Show full text]
  • Christian Belief in the Religious Society of Friends (Quakers): a Response to the Claim That British Friends Are Post-Christian
    CHRISTIAN BELIEF IN THE RELIGIOUS SOCIETY OF FRIENDS (QUAKERS): A RESPONSE TO THE CLAIM THAT BRITISH FRIENDS ARE POST-CHRISTIAN By Katharine A. Mellor A dissertation submitted to The University of Birmingham For the degree of Master of Philosophy The Graduate Institute for Theology and Religion School of Historical Studies The University of Birmingham October 2009 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. TABLE OF CONTENTS Page Introduction 1 x.1.Introductory Definitions 2 x.1.1. Definition of Members and Attenders 2 x.1.2. Comments on Insider Research 3 Chapter One: Quaker and Christian Identity: Origins of the Current Debate 5 1.1. Background of Quaker Theology 5 1.2. Official Quaker Documents 7 1.3. The Modern Debate 8 Chapter Two: Academic Attempts to Uncover the Nature of Quaker Belief 11 2.1. Surveys of Belief 11 2.2. Dandelion’s and Rutherford’s Questionnaire Design 12 2.3. Dandelion’s and Rutherford’s Aims 12 2.4. Dandelion’s and Rutherford’s Definition of Christian and 13 Question Phrasing 2.4.1.
    [Show full text]