Quaker women were unusually active participants in seventeenth- and eighteenth-century cultural and religious exchange, as ministers, missionaries, authors and spiritual leaders. Drawing upon documentary evidence, with a focus on women's personal writings and correspondence, Naomi Pullin explores the lives and social interactions of Quaker women in the British Atlantic between 1650 and 1750. Through a comparative methodology, focused on Britain and the North American colonies, Pullin examines the experiences of both those women who travelled and preached and those who stayed at home. The book approaches the study of gender and religion from a new perspective by placing women's roles, relationships and identities at the centre of the analysis. It shows how the movement's transition from 'sect to church' enhanced the authority and influence of women within the movement and uncovers the multifaceted ways in which female Friends at all levels were active participants in making and sustaining transatlantic Quakerism.

This book examines the nearly 400-year tradition of Quaker engagements with mystical ideas and sources. It provides a fresh assessment of the way tradition and social context can shape a religious community while interplaying with historical and theological antecedents within the tradition. Quaker concepts such as "Meeting," the "Light," and embodied spirituality, have led Friends to develop an interior spirituality that intersects with extra-Quaker sources, such as those found in Jakob Boehme, Abu Bakr ibn Tufayl, the Continental Quietists, Kabbalah, Buddhist thought, and Luyia indigenous religion. Through time and across cultures, these and other conversations have shaped Quaker self-understanding and, so, expanded previous models of how religious ideas take root within a tradition. The thinkers engaged in this globally-focused, interdisciplinary volume include George Fox, James Nayler, Robert Barclay, Elizabeth Ashbridge, John Woolman, Hannah Whitall Smith, Rufus Jones, Inazo Nitobe, Howard Thurman, and Gideon W. H. Mweresa, among others.

The Cambridge Companion to Quakerism offers a fresh, up-to-date, and accessible introduction to Quakerism. Quakerism is founded on radical ideas and its history of constancy and change offers fascinating insights into the nature of non-conformity. In a series of eighteen essays written by an international team of scholars, and commissioned especially for this volume, the Companion covers the history of Quakerism from its origins to the present day. Employing a range of methodologies, it features sections on the history of Quaker faith and practice, expressions of Quaker faith, regional studies, and emerging spiritualities. It also examines all branches of Quakerism, including evangelical, liberal, and conservative, as well as non-theist Quakerism and convergent Quaker thought. This Companion will serve as an essential resource for all interested in Quaker thought and practice.

This book provides the most comprehensive theological analysis to date of the work of early Quaker leaders. Spanning the first seventy years of the Quaker movement to the beginning of its formalization, Early Quakers and their Theological Thought examines in depth the lives and writings of sixteen prominent figures. These include not only recognized authors such as George Fox, William Penn, Margaret Fell and Robert Barclay, but also lesser-known ones who nevertheless played equally important roles in the development of Quakerism. Each chapter draws out the key theological emphases of its subject, offering fresh insights into what the early Quakers were really saying and illustrating the variety and constancy of the Quaker message in the seventeenth century. This cutting-edge volume incorporates a wealth of primary sources to fill a significant gap in the existing literature, and it will benefit both students and scholars in Quaker studies.

The abolitionist John Woolman (1720-72) has been described as a "Quaker saint," an isolated mystic, singular even among a singular people. But as historian Geoffrey Plank recounts, this tailor, hog producer, shopkeeper, schoolteacher, and prominent Quaker minister was very much enmeshed in his local community in colonial New Jersey and was alert as well to events throughout the British Empire. Responding to the situation as he saw it, Woolman developed a comprehensive critique of his fellow Quakers and of the imperial economy, became one of the most emphatic opponents of slaveholding, and helped develop a new form of protest by striving never to spend money in ways that might encourage slavery or other forms of iniquity.Drawing on the diaries of contemporaries, personal correspondence, the minutes of Quaker meetings, business and probate records, pamphlets, and other sources, "John Woolman's Path to the Peaceable Kingdom" shows that Woolman and his neighbors were far more engaged with the problems of inequality, trade, and warfare than anyone would know just from reading the Quaker's own writings. Although he is famous as an abolitionist, the end of slavery was only part of Woolman's project. Refusing to believe that the pursuit of self-interest could safely guide economic life, Woolman aimed for a miraculous global transformation: a universal disavowal of greed.

Sarah Grubb (1756 90) was the eldest daughter of William Tuke, founder of the York Retreat. The Tukes were early members of The Society of Friends, or Quakers, and in 1779 Sarah became a minister herself. In this capacity she undertook extensive travels in Britain, France, Holland and Germany, both with her husband Robert Grubb and with female companions. Although childless herself, Sarah had strong views on education and she and her husband also found time to establish Suir Island Girls' School at their home in Clonmel, Ireland. Her determined dedication to her vocation, coupled with her frequent travels, quickly exhausted her and she died at the age of only thirty-four. The journals she kept were first published in Dublin in 1792. They are presented woven together with narrative to bridge gaps, and with extensive selections from her letters, to form an account of her life and work.

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.

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.

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.

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.

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 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.

Transcendence can come in many forms. For Mary Rose O'Reilley a year tending sheep seemed a way to seek a spirituality based not on "climbing out of the body" but rather on existing fully in the world, at least if she could overlook some of its earthier aspects.

The Barn at the End of the World follows O'Reilley in her sometimes funny, sometimes moving quest. Though small in stature, she learns to "flip" very large sheep and help them lamb. She also visits a Buddhist monastery in France, where she studies the practice of Mahayana Buddhism, dividing her spare time between meditation and dreaming of French pastries.

The Quakers in America is a multifaceted history of the Religious Society of Friends and a fascinating study of its culture and controversies today. Lively vignettes of Conservative, Evangelical, Friends General Conference, and Friends United meetings illuminate basic Quaker theology and reflect the group's diversity while also highlighting the fundamental unity within the religion. Quaker culture encompasses a rich tradition of practice even as believers continue to debate whether Quakerism is necessarily Christian, where religious authority should reside, how one transmits faith to children, and how gender and sexuality shape religious belief and behavior. Praised for its rich insight and wide-ranging perspective, The Quakers in America is a penetrating account of an influential, vibrant, and often misunderstood religious sect. Known best for their long-standing commitment to social activism, pacifism, fair treatment for Native Americans, and equality for women, the Quakers have influenced American thought and society far out of proportion to their relatively small numbers. Whether in the foreign policy arena (the American Friends Service Committee), in education (the Friends schools), or in the arts (prominent Quakers profiled in this book include James Turrell, Bonnie Raitt, and James Michener), Quakers have left a lasting imprint on American life. This multifaceted book is a concise history of the Religious Society of Friends; an introduction to its beliefs and practices; and a vivid picture of the culture and controversies of the Friends today. The book opens with lively vignettes of Conservative, Evangelical, Friends General Conference, and Friends United meetings that illuminate basic Quaker concepts and theology and reflect the group's diversity in the wake of the sectarian splintering of the nineteenth century. Yet the book also examines commonalities among American Friends that demonstrate a fundamental unity within the religion: their commitments to worship, the ministry of all believers, decision making based on seeking spiritual consensus rather than voting, a simple lifestyle, and education. Thomas Hamm shows that Quaker culture encompasses a rich tradition of practice even as believers continue to debate a number of central questions: Is Quakerism necessarily Christian? Where should religious authority reside? Is the self sacred? How does one transmit faith to children? How do gender and sexuality shape religious belief and behavior? Hamm's analysis of these debates reveals a vital religion that prizes both unity and diversity.

is book explores the growth of abolitionism among Quakers in Pennsylvania and New Jersey from 1688 to 1780, providing a case study of how groups change their moral attitudes. Dr. Soderlund details the long battle fought by reformers like gentle John Woolman and eccentric Benjamin Lay. The eighteenth-century Quaker humanitarians succeeded only after they diluted their goals to attract wider support, establishing a gradualistic, paternalistic, and segregationist model for the later antislavery movement. Originally published in 1985. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

Extracted from Pacifism in the United States, this work focuses on the significant contribution of the Quakers to the history of pacifism in the United States. Originally published in 1971. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.