In the late-seventeenth century, Quakers originated a unique strain of constitutionalism, based on their theology and ecclesiology, which emphasized constitutional perpetuity and radical change through popular peaceful protest. While Whigs could imagine no other means of drastic constitutional reform except revolution, Quakers denied this as a legitimate option to governmental abuse of authority and advocated instead civil disobedience. This theory of a perpetual yet amendable constitution and its concomitant idea of popular sovereignty are things that most scholars believe did not exist until the American Founding. The most notable advocate of this theory was Founding Father John Dickinson, champion of American rights, but not revolution. His thought and action have been misunderstood until now, when they are placed within the Quaker tradition. This theory of Quaker constitutionalism can be traced in a clear and direct line from early Quakers through Dickinson to Martin Luther King, Jr.

George Fox (1624-91), founder of The Religious Society of Friends (or Quakers), was well known during his lifetime as a healer and worker of miracles. He wrote prolifically of how he used God's power to effect over one hundred and fifty cures, of both physical disease or injury and mental or psychological problems. This work was critical to spreading the word about Quakerism in its early years. Many of Fox's papers were lost after his death, but from the clues and fragments that remained, and a contemporary index of his works, Henry Cadbury (1883-1974) was able to create this book, published in 1948. The preface make clear that this was not intended as a work of critical analysis, though the findings are annotated with historical and documentary detail. The editor's devotion to his task is testament to the historical and spiritual significance of Fox's contribution to Quakerism.

George Fox, the founder of Quakerism, was born in 1642 at a time of great political turmoil when unorthodox religious ideas were met with intolerance and brutality. Rejecting his puritan background, Fox toured England, Europe and America, as a dissenting preacher. His unusual and uncompromising views led to frequent clashes with the church and the courts. Persecuted, beaten and frequently imprisoned for blasphemy, Fox was fearless in questioning the need for clergy and emphasising the accessibility of God to all. Compiled by John Nickalls from accounts dictated by Fox himself, this 1952 edition is an intimate depiction of the life and trials of a radical religious reformer who conquered depression, doubt and physical infirmity to advance the Quaker movement. It is an inspiring portrayal of the foundation and early struggles of the Religious Society of Friends and a personal account of the turbulent social and religious climate of the period.

This volume brings together three journals of George Fox (1624 1691) the founder of the Religious Society of Friends. It was edited by Norman Penny and first published in 1925 to mark the tercentenary of Fox's birth. The Short Journal, dictated by Fox during his detention in Lancaster prison (1663 1664), records Fox's missionary wanderings and the persecutions he faced between 1648 and 1663. The Itinerary Journal, compiled by John Field, contains an account of Fox's missionary work, church organisational activities and family life from 1681 to his death in 1691. The Haistwell Diary, written by Fox's companion Edward Haistwell, records Fox's activities between 1677 and 1679, including his missionary journey across the length of England and his missionary voyages to Holland and North Germany. The collection is a key source for those studying Fox's life and thought or the history and origins of the Quaker movement.

The Quakers came to America in the 17th century to seek religious freedom. After years of struggle, they achieved success in various endeavors and, like many wealthy colonists of the time, bought and sold slaves. But a movement to remove slavery from their midst, sparked by their religious beliefs, grew until they renounced the slave trade and freed their slaves. Once they rejected slavery, the Quakers then began to petition the state and Federal governments to do the same. When those in power turned a blind eye to the suffering of those enslaved, the Quakers used both legal and, in the eyes of the government, illegal means to fight slavery. This determination to stand against slavery led some Quakers to join with others to be a part of the Underground Railroad. The transition from friend to foe of slavery was not a quick one but one that was ahead of the rest of America.

This memoir, compiled from the journals of Hannah Kilham, traces the life of this remarkable woman (1774-1832). It was prepared for publication in 1837 by her stepdaughter, Sarah Biller, who emphasises those aspects of her stepmother's life that support the representation of her as an independent and pioneering women in order to make further claims for women. In 1796 Hannah Kilham joined the Society of Methodists and became an advocate for the poor, for exploited children and for Irish immigrants. She voyaged to Sierra Leone wishing to bring Christianity to its inhabitants and on her third visit to the country she established a school there. Hannah Kilham fought for the rights of slaves and former slaves and against the practices of colonialism and colonial trade. She also produced textbooks for the study of African languages and established herself as a politically astute chronicler of missionary and educational activities.

Early American Quakers have long been perceived as retiring separatists, but in Holy Nation Sarah Crabtree transforms our historical understanding of the sect by drawing on the sermons, diaries, and correspondence of Quakers themselves. Situating Quakerism within the larger intellectual and religious undercurrents of the Atlantic World, Crabtree shows how Quakers forged a paradoxical sense of their place in the world as militant warriors fighting for peace. She argues that during the turbulent Age of Revolution and Reaction, the Religious Society of Friends forged a "holy nation," a transnational community of like-minded believers committed first and foremost to divine law and to one another. Declaring themselves citizens of their own nation served to underscore the decidedly unholy nature of the nation-state, worldly governments, and profane laws. As a result, campaigns of persecution against the Friends escalated as those in power moved to declare Quakers aliens and traitors to their home countries. Holy Nation convincingly shows that ideals and actions were inseparable for the Society of Friends, yielding an account of Quakerism that is simultaneously a history of the faith and its adherents and a history of its confrontations with the wider world. Ultimately, Crabtree argues, the conflicts experienced between obligations of church and state that Quakers faced can illuminate similar contemporary struggles.

The early Quaker movement was remarkable for its prolific use of the printing press. Carefully orchestrated by a handful of men and women who were the movement's leaders, printed tracts were an integral feature of the rapid spread of Quaker ideas in the 1650s. Drawing on very rich documentary evidence, this book examines how and why Quakers were able to make such effective use of print. As a crucial element in an extensive proselytising campaign, printed tracts enabled the emergence of the Quaker movement as a uniform, national phenomenon. The book explores the impressive organization underpinning Quaker pamphleteering and argues that the early movement should not be dismissed as a disillusioned spiritual remnant of the English Revolution, but was rather a purposeful campaign which sought, and achieved, effective dialogue with both the body politic and society at large.

This is an account, from the original sources, of the early history of Quakerism, founded in England at the time of the Puritan revolution and the struggle for religious liberty. It is in part an account of its founder, George Fox, son of a weaver and apprentice to a shoemaker, whose learning extended little further than the pages of the Bible, but whose complete possession by this fresh truth transcended limitations of birth, health, education or occupation. It is also the account of Fox's disciples: James Naylor, William Dewsbury, Richard Farnsworth, Margaret Fell, and others who carried the word on as the movement gained force - of their conversion, their strength of conviction, and the punishments they were frequently forced to endure by those whom their faith outraged.

The late William C. Braithwaite's Second Period of Quakerism was first published in 1919, and reprinted with corrections in 1921. This edition incorporates some changes of detail in the text and a large appendix of new matter by Henry J. Cadbury. Braithwaite's earlier volume The Beginnings of Quakerism was reissued in a similar form in 1955. The standard history of the first seventy-five years of Quakerism is thus available again.

This is the first comprehensive introduction to Quakerism which balances a history of the theology of the Quakers or Friends with an overview of present day practice. It charts the growth of the Quaker movement through the 1650s and 1660s, its different theological emphasis in the eighteenth century, and the schisms of the nineteenth century which resulted in the range of Quaker traditions found around the world today. The book focuses in particular on notions of 'endtime', 'spiritual intimacy', and what counts as 'the world' as key areas of theological change. The second half of the book uses extracts from Quaker texts to highlight differences in belief and approach between the different traditions and analyses their future prospects. The book is generously illustrated and includes numerous diagrams to help the reader. Undergraduate and graduate students will find this an essential introduction to the Quaker movement.

This is the first comprehensive introduction to Quakerism which balances a history of the theology of the Quakers or Friends with an overview of present day practice. It charts the growth of the Quaker movement through the 1650s and 1660s, its different theological emphasis in the eighteenth century, and the schisms of the nineteenth century which resulted in the range of Quaker traditions found around the world today. The book focuses in particular on notions of 'endtime', 'spiritual intimacy', and what counts as 'the world' as key areas of theological change. The second half of the book uses extracts from Quaker texts to highlight differences in belief and approach between the different traditions and analyses their future prospects. The book is generously illustrated and includes numerous diagrams to help the reader. Undergraduate and graduate students will find this an essential introduction to the Quaker movement.

If money troubles your soul, try this down-to-earth Quaker perspective on economies large and small. The economy, as we usually encounter it, has nothing to do with values or faith. After all, the "invisible hand" caters to no religious belief. It is all a matter of science, we are assured: economists have mastered the mathematical formulas for growth and prosperity. Our role as individuals is simply to work, consume and save, each adding our bit to the sum totals of economic activity that will keep the system humming along; the experts will take care of everything else. This breezy values-free story, however, is unlikely to be a comfortable fit for anyone who takes seriously the challenge of bringing our faith into the world. Knotty issues around economics crop up at every turn, especially if we are willing to ask the big questions: What is the economy for? How much is enough? What needs to be equal? How is well-being best measured? Who should decide? In Money and Soul this search for answers, through a Quaker lens, gives a taste of the power of applying faith values to our economic story.

The early Quaker movement was remarkable for its prolific use of the printing press. Carefully orchestrated by a handful of men and women who were the movement's leaders, printed tracts were an integral feature of the rapid spread of Quaker ideas in the 1650s. Drawing on very rich documentary evidence, this book examines how and why Quakers were able to make such effective use of print. As a crucial element in an extensive proselytising campaign, printed tracts enabled the emergence of the Quaker movement as a uniform, national phenomenon. The book explores the impressive organization underpinning Quaker pamphleteering and argues that the early movement should not be dismissed as a disillusioned spiritual remnant of the English Revolution, but was rather a purposeful campaign which sought, and achieved, effective dialogue with both the body politic and society at large.

This book presents the history of two religious sects successfully established in seventeenth-century Massachusetts, where it was illegal to participate in any faith other than the legally established congregationalism of the Puritan founders of the colony. Taking a comparative approach, the author examines the Quaker meeting in Salem and the Baptist church in Boston over more than a century. The work opens with the dramatic events surrounding dissenters' efforts to gain a foothold in the colony, and goes on to locate sectarians within their families and communities, and to examine their beliefs and the changing nature of the organizations they founded and their interactions with the larger community and its leaders. The work deals with the religiosity of lay colonists, finding that men and women responded to these sects differently. It also analyzes sociological theories of sectarian evolution, the politics of dissent, and changes in beliefs and practices.

J. Williams Thorne (1816-1897) was an outspoken farmer who spent the first half-century of his remarkable life in Chester County, Pennsylvania, where he took part in political debates, helped fugitive slaves in the Underground Railroad and co-founded the Progressive Friends Meeting near his home in Longwood. Williams and his associates discussed vital matters of the day, from slavery to prohibition to women's rights. These issues sometimes came to Thorne's doorstep-he met with nationally prominent reformers, and thwarted kidnappers seeking to enslave one of his free black tenants. After the Civil War, Williams became a "carpetbagger," ;moving to postwar North Carolina to pursue farming and politics. An "infidel" Quaker (anti-Christian), he was opposed by Democrats who sought to keep him out of the legislature on account of his religious beliefs. Today a little-known figure in history, Williams made his mark through his outspokenness and persistent battling for what he believed.

A towering figure in the history of Irish Quakerism, and friend of William Penn and William Edmundson, Anthony Sharp left England in 1669 to settle in Dublin and carve a place for himself in the woolen trade. As a businessman he succeeded brilliantly, employing some 500 workers and amassing a fortune that included lands in Ireland, England, and New Jersey. His economic success helped him gain entree to prominent political and ecclesiastical officials, from whom he sought relief for persecuted Quakers.
Without peer among Irish Friends as an organizer, Sharp played a key role in assisting fellow Quakers to survive repression and to evolve from a small sect into a denomination. With his second wife, Ann, he helped shape the rigorous style of dress and home furnishings that set the Irish Friends apart from their coreligionists in England. Tireless in his work as a secretary, treasurer, and fund-raiser, he served on the committee that monitored the proceedings of the Irish Parliament and helped pioneer the Friends' home and shop visitations. Sharp took up his pen to defend Quakers in "the Lamb's war" against critics on all sides--Catholics, Anglicans, nonconformists, and sectarian extremists.
When James II extended toleration to nonconformists, Sharp seized the opportunity to become a Dublin alderman and sit on committees whose purview ranged from cleaning the city streets to overseeing the workhouse for the indigent. He attained prominence in the weavers' guild, serving as master in 1688-89 and sitting on its council for years. Notwithstanding his distinctive dress, his refusal to take oaths or pay tithes, and his plain speech, he enjoyed the respect of the rich and powerful.
"Dublin's Merchant-Quaker" is not only a biography of Sharp but a portrait of Dublin's community of Friends. The author explains in detail the functioning of national, provincial, and local meetings; the Friends' work in educating and disciplining their members; their provision of charity to the needy; and their efforts to ransom captives in Muslim lands. In undertaking these activities, Sharp and his fellow Quakers expressed the driving force of their faith and built a society that sustained the Friends for centuries to come as a minority within another minority, the Protestants of Ireland.

Henry Joel Cadbury made his mark on twentieth-century culture as a biblical scholar and teacher of world renown, a Quaker leader, and a peace and civil rights activist.

Tim Gee tells the story of why he became a pacifist and what it means to him. Gee reflects on the lives of peacemakers past and present to provide responses to questions like "Don't we have to hit back if we're hurt?", "Don't we need war to respond to evil?" and "Doesn't religion justify wars?". This is a critique of war, but more than that, it stakes a claim for pacifism's feminist and anti-racist qualities. This is a call for a more nonviolent world.

R. Melvin Keiser delves into the depths of Quaker spirituality and their philosophy, showing us that we require silence to unlock our relationship with God. Seeds of Silence: Essays in Quaker Spirituality and Philosophical Theology questions the modern world's addiction to distractions and instant gratification, and leads us toward a semi-forgotten Christian tradition of contemplative thinking.

This book is a volume in the Penn Press Anniversary Collection. To mark its 125th anniversary in 2015, the University of Pennsylvania Press rereleased more than 1,100 titles from Penn Press's distinguished backlist from 1899-1999 that had fallen out of print. Spanning an entire century, the Anniversary Collection offers peer-reviewed scholarship in a wide range of subject areas.

"The most valuable aspect of religion," writes Robert Lawrence Smith, "is that it provides us with a framework for living. I have always felt that the beauty and power of Quakerism is that it exhorts us to live more simply, more truthfully, more charitably."

Taking his inspiration from the teaching of the first Quaker, George Fox, and from his own nine generations of Quaker forebears, Smith speaks to all of us who are seeking a way to make our lives simpler, more meaningful, and more useful. Beginning with the Quaker belief that "There is that of God in every person," Smith explores the ways in which we can harness the inner light of God that dwells in each of us to guide the personal choices and challenges we face every day. How to live and speak truthfully. How to listen for, trust, and act on our conscience. How to make our work an expression of the best that is in us.

Using vivid examples from his own life, Smith writes eloquently of Quaker Meeting, his decision to fight in World War II, and later to oppose the Vietnam War. From his work as an educator and headmaster to his role as a husband and father, Smith quietly convinces that the lofty ideals of Quakerism offer all of us practical tools for leading a more meaningful life. His book culminates with a moving letter to his grandchildren which imparts ten lessons for "letting your life speak."