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What happened to the radicals when the English Revolution failed? The Restoration, which re-established Charles II as king of England in 1660, marked the end of “God’s cause”—a struggle for liberty and republican freedom. While most accounts of this period concentrate on the court, Christopher Hill focuses on those who mourned the passing of the most radical era in English history. The radical protestant clergy, as well as republican intellectuals and writers generally, had to explain why providence had forsaken the agents of God’s work. In The Experience of Defeat, Christopher Hill explores the writings and lives of the Levellers, the Ranters and the Diggers, as well as the work of George Fox and other important early Quakers. Some of them were pursued by the new regime, forced into hiding or exile; others compelled to recant. In particular Hill examines John Milton’s late work, arguing that it came directly out of a painful reassessment of man and society that impelled him to “justify the ways of God to Man.”
In the second decade of the twenty-first century, Quakers are increasingly divided over matters of theology, religious belonging, and the status of Friends’ Christian past. Recent controversies over Theism, Non-Theism and Universalism have highlighted deep-rooted transformations of Quaker self-understanding. In contrast to earlier decades, many contemporary Quakers hanker after an intensely inclusive community, unhampered by the particulars of Christian theology. Many British Friends no-longer see the Quaker movement as an expression of the Gospel nor a manifestation of the Universal Church. What might Friends be missing by re-imagining Quakerism in these resolutely post-Christian terms? Author Benjamin Wood argues that, far from limiting the bounds of Quaker identity, a selective return to Quakerism’s seventeenth-century roots can restore to modern Liberal Friends a shared story capable of deepening their spiritual life and worship-practice. Based neither on doctrinal agreement nor inflexible religious borders, the Quaker narrative recovered in The Living Fountain: Remembrances of Quaker Christianity is drawn together by sacred experiments in mutual love and enduring hope. Through a series of extended reflections on God, Jesus, and the language of salvation, Wood seeks to uncover a dynamic faith ncommitted to universal healing, reconciliation, and the crossing of religious and cultural boundaries. At the centre of this retrieval is the insistence that the God revealed in Quaker worship cherishes our differences and delights in our diversity.