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The period from 1830 to 1937 was transformative for modern Quakerism. Practitioners made significant contributions to world culture, from their heavy involvement in the abolitionist and women’s rights movements and creation of thriving communities of Friends in the Global South to the large-scale post–World War I humanitarian relief efforts of the American Friends Service Committee and Friends Service Council in Britain. The Creation of Modern Quaker Diversity, 1830–1937 explores these developments and the impact they had on the Quaker religion and on the broader world. Chapters examine the changes taking place within the denomination at the time, including separations, particularly in the United States, that resulted in the establishment of distinct branches, and a series of all-Quaker conferences in the early twentieth century that set the agenda for Quakerism. Written by the leading experts in the field, this engaging narrative and penetrating analysis is the authoritative account of this period of Quaker history. It will appeal to scholars and lay Quaker readers alike and is an essential volume for meeting libraries. In addition to the editors, the contributors include Joanna Clare Dales, Richard Kent Evans, Douglas Gwyn, Thomas D. Hamm, Robynne Rogers Healey, Julie L. Holcomb, Sylvester A. Johnson, Stephanie Midori Komashin, Emma Jones Lapsansky, Isaac Barnes May, Nicola Sleapwood, Carole Dale Spencer, and Randall L. Taylor.
Who are the Quakers, what do they believe, and what do they practice? The Religious Society of Friends--also known as Quakers---believes that everyone can have a direct experience of God. Quakers express this in a unique form of worship that inspires them to work for change in themselves and in the world. In "The Spirit of the Quakers," Geoffrey Durham, himself a Friend, explains Quakerism through quotations from writings that cover 350 years, from the beginnings of the movement to the present day.Peace and equality are major themes in the book, but readers will also find thought-provoking passages on the importance of action for social change, the primacy of truth, the value of simplicity, the need for a sense of community, and much more. The quoted texts convey a powerful religious impulse, courage in the face of persecution, the warmth of human relationships, and dedicated perseverance in promoting just causes. The extended quotations have been carefully selected from well-known Quakers such as George Fox, William Penn, John Greenleaf Whittier, Elizabeth Fry and John Woolman, as well as many contemporary Friends. Together with Geoffrey Durham's enlightening and sympathetic introductions to the texts, the extracts from these writers form an engaging, often moving guide to this accessible and open-hearted religious faith.
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Professor Kennedy's book chronicles the metamorphosis of the British Society of Friends from a tiny, self-isolated body of peculiar people into a theologically liberal, spiritually vital association of activists. Defined by a strong social commitment and enduring pacifist ethic British Quakersassumed an importance in society out of all proportion to their minuscule numbers. This transformation was, first and foremost, the product of a spiritual and intellectual struggle among Quaker factions-evangelical, conservative, and liberal-seeking to delineate the future path of their religiousSociety. Inspired by the leadership of a remarkable band of intellectually acute, theologically progressive, and spiritually committed men and women, London Yearly Meeting was both reformed and revitalised during the so-called Quaker Renaissance. Simultaneously embracing advanced modern ideas andreiterating their attachment to traditional Quaker principles, especially the egalitarian concept of the Inner Light of Christ and a revived peace testimony, liberal Quakers prepared the ground for their Society's dramatic confrontation with the Warrior State after 1914. Official Quaker resistance to the Great War not only fixed the image of the Society of Friends as Britain's most authentic and significant peace church, it also brought a group of talented and determined Quaker women into the front lines of the Society's struggle against war and conscription, aposition from which twentieth-century female Friends have never retreated. Quakerism emerged from the war as the religious body least tainted by spiritual compromise. Thus, when British Quakers hosted the first World Conference of All Friends in 1920, they could take satisfaction in their struggle to keep alive the voce of pacifist conscience and express renewed hope intheir enduring mission to create the Kingdom of God on earth.
Over the centuries, Quakers have read non-Quakers regarded as mystics. This study explores the reception of mystical texts among the Religious Society of Friends, focusing in particular on Robert Barclay and John Cassian, Sarah Lynes Grubb and Jeanne Guyon, Caroline Stephen and Johannes Tauler, Rufus Jones and Jacob Boehme, and Teresina Havens and Buddhist texts selected by her. Points of connection include the nature of apophatic prayer, suffering and annihilation of self, mysticisms of knowing and of loving, liberal Protestant attitudes toward theosophical systems, and interfaith encounter.
The success of the American Revolution is less likely to be understood through an examination of its ideological origins than through a close analysis of the political processes by which principles, beliefs, and anxieties were translated into revolutionary action. This book offers the first detailed profile of the several hundred obscure committeemen and propagandists who took up the new revolutionary ideology and carried it that one last step: out of the realm of rhetoric and into the domain of concrete change. And participatory democracy as a principle of American government owes its realization largely to these second-rank politicians and ordinary citizens, who provided the basic muscle of Revolutionary politics. In the 1760s and early 1770s Pennsylvania lacked nearly every ingredient for revolution found elsewhere in the colonies: a strong dissenting tradition, widely felt economic grievances, or a legislature intimately acquainted with royal government. Only the painstaking enlistment of a strong leadership core, the construction of new political institutions, and the rapid mobilization of the majority of the community could overcome these deficiencies. In Pennsylvania British authority succumbed to the activity of a few hundred men who were drawn into public life by a handful of veteran politicians within just two years. To these men and to their committees Pennsylvania owes its revolution. In his book Richard Alan Ryerson focuses on the daily business of politics in the Revolutionary period—the art of motivation for radical political purposes—and its economic and social dimensions in the most prominent American city of the time. How were the colonists mobilized for resistance? What was the political process? Who were the disaffected people who became the radical leaders of the Philadelphia community? To answer these questions, Ryerson compares campaigning styles, nomination and election procedures, and local political organizations in the colonial era with their counterparts during the Revolution. He also examines the age, economic status, religious faith, and national origins of the men who formed the radical committees of Philadelphia between 1765 and 1776.
The modern reputation of Friends in the United States and Europe is grounded in the relief work they have conducted in the presence and aftermath of war. Friends (also known as Quakers) have coordinated the feeding and evacuation of children from war zones around the world. They have helped displaced persons without regard to politics. They have engaged in the relief of suffering in places as far-flung as Ireland, France, Germany, Ethiopia, Egypt, China, and India. Their work was acknowledged with the award of the Nobel Peace Prize in 1947 to the American Friends Service Committee (AFSC) and the Friends Service Council of Great Britain. More often, however, Quakers live, worship, and work quietly, without seeking public attention for themselves. Now, the Friends are a truly worldwide body and are recognized by their Christ-centered message of integrity and simplicity, as well as their nonviolent stance and affirmation of the belief that all people—women as well as men—may be called to the ministry. The expanded second edition of the Historical Dictionary of the Friends (Quakers) relates the history of the Friends through a chronology, an introductory essay, an extensive bibliography, and over 700 cross-referenced dictionary entries on concepts, significant figures, places, activities, and periods. This book is an excellent access point for scholars and students, who will find the overviews and sources for further research provided by this book to be enormously helpful.