The Progressive Quakers, though long forgotten by historians, were the radical seed of activist American religion in much of the nineteenth and early twentieth centuries. They included pioneer crusaders for abolition and women's rights. They denounced authoritarianism in churches and many traditional dogmas as well. They championed the application of reason to doctrine, the Bible and theology; yet they were also welcoming to the burgeoning spiritualist movement. Come right down to it, the Progressive Friends were just damned interesting. They also shaped the contemporary liberal stream of the Quaker religious movement. Among other outstanding figures of the era, Frederick Douglass, Susan B. Anthony, Lucretia Mott and William Lloyd Garrison were associated with them. They deserve a much better deal from historians than they ever got. And with this book, they're finally getting it. The documents in "Angels of Progress," collected in print for the first time, trace where the Progressive Friends came from, sketch some of their outstanding leaders, detail their agenda for change in both society and spirituality and track their struggle for a voice and recognition. Beginning as a band of pacifists, it also shows their agonizing over the Civil War, which pitted one of their key values -- nonviolence, against another -- ending slavery. Then we follow their evolution and impact through the post-Civil War decades, into the first "Gilded Age," and the emergence of modern imperialism and militarism--all issues with striking contemporary resonance. It shows their ultimate success in shaping today's liberal Quakerism, even as their separate identity faded. The book includes extensive samples of their theological work, plus introductions and overviews.

This Is A New Release Of The Original 1850 Edition.

Amid political innovation and social transformation, Revolutionary America was also fertile ground for religious upheaval, as self-proclaimed visionaries and prophets established new religious sects throughout the emerging nation. Among the most influential and controversial of these figures was Jemima Wilkinson. Born in 1752 and raised in a Quaker household in Cumberland, Rhode Island, Wilkinson began her ministry dramatically in 1776 when, in the midst of an illness, she announced her own death and reincarnation as the Public Universal Friend, a heaven-sent prophet who was neither female nor male. In The Public Universal Friend, Paul B. Moyer tells the story of Wilkinson and her remarkable church, the Society of Universal Friends.Wilkinson's message was a simple one: humankind stood on the brink of the Apocalypse, but salvation was available to all who accepted God's grace and the authority of his prophet: the Public Universal Friend. Wilkinson preached widely in southern New England and Pennsylvania, attracted hundreds of devoted followers, formed them into a religious sect, and, by the late 1780s, had led her converts to the backcountry of the newly formed United States, where they established a religious community near present-day Penn Yan, New York. Even this remote spot did not provide a safe haven for Wilkinson and her followers as they awaited the Millennium. Disputes from within and without dogged the sect, and many disciples drifted away or turned against the Friend. After Wilkinson's "second" and final death in 1819, the Society rapidly fell into decline and, by the mid-nineteenth century, ceased to exist. The prophet's ministry spanned the American Revolution and shaped the nation's religious landscape during the unquiet interlude between the first and second Great Awakenings.The life of the Public Universal Friend and the Friend's church offer important insights about changes to religious life, gender, and society during this formative period. The Public Universal Friend is an elegantly written and comprehensive history of an important and too little known figure in the spiritual landscape of early America.

The authors have surveyed recent thinking on the spiritual dimension of the environmental crisis and the wholeness of creation, and have worked to find ecomystical perspectives that will serve Quakers and others as we face the destruction or survival of our planet.

This book brings Quaker thought on theological ethics into constructive dialogue with Christian tradition while engaging with key contemporary ethical debates and with wider questions about the public role of church-communities in a post-secular context. The focus for the discussion is the distinctive Quaker concept and practice of `testimony' - understood as a sustained pattern of action and life within and by the community and the individuals within it, in communicative and transformative relation to its context, and located in everyday life. In the first section, Rachel Muers presents a constructive theological account of testimony, drawing on historical and contemporary Quaker sources, that makes explicit its roots in Johannine Christology and pneumatology, as well as its connections with other Quaker "distinctives" such as unprogrammed worship and non-creedalism. She focuses in particular on the character of testimonies as sustained refusals of specific practices and structures, and on the way in which this sustained opposition gives rise to new attitudes and forms of life. Articulating the ongoing relevance of this approach for theology, Rachel Muers engages with the "ethics of witness" in contemporary Protestant theology and with a longer tradition of thought (and debates) about the significance of Christian ascesis. In the second section, she develops this general account through a series of case studies in Quaker testimony, written and practised. She uses each one to explore aspects of the meaning of, and need for, shared and individual testimony.

Everett S. Allen, through diaries, letters, and newspaper accounts of the period, follows the Quakers from Plymouth Colony to New Bedford, Massachusetts, where these "children of the light" lived and founded an enormously lucrative whaling industry and elevated it to an almost holy activity ordained by God for the enrichment of the "chosen." Allen recounts the full story of a famous 1871 Arctic disaster, in which thirty-two vessels in the New Bedford whaling fleet, carrying 1200 officers and crew, found themselves trapped in gale-driven pack ice. The shipwrecked victims were miraculously rescued without a single loss of human life. The damage to the fleet, however, was something from which New Bedford never fully recovered.

Gwyn emphasizes the apocalyptic perspective behind George Fox's declaration that Christ has come to teach his people himself and describes how it affected Fox's view of preaching, worship, and Church order. This work helps explain the urgency of the message that sparked early Friends.

This book came together with the help of many members of the Langley Hill community, past and present. They shared their lived experience of our early history as a meeting, their memories of our life as a community, and their first-hand knowledge of our witness. Any work of this kind owes a final clear debt to a single source: to the promptings of the Spirit, who nudged so many of us to set down this history. It is, finally, a love story - the story, so far, of that Spirit and Langley Hill Meeting.