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Advices and queries designed to challenge and inspire Australian Quakers in their personal lives and in their life as a religious community.
This third installment in the New History of Quakerism series is a comprehensive assessment of transatlantic Quakerism across the long eighteenth century, a period during which Quakers became increasingly sectarian even as they expanded their engagement with politics, trade, industry, and science. The contributors to this volume interrogate and deconstruct this paradox, complicating traditional interpretations of what has been termed “Quietist Quakerism.” Examining the period following the Toleration Act in England of 1689 through the Hicksite-Orthodox Separation in North America, this work situates Quakers in the eighteenth-century British Atlantic world. Three thematic sections—exploring unique Quaker testimonies and practices; tensions between Quakerism in community and Quakerism in the world; and expressions of Quakerism around the Atlantic world—broaden geographic understandings of the Quaker Atlantic experience to determine how local events shaped expressions of Quakerism. The authors challenge oversimplified interpretations of Quaker practices and reveal a complex Quaker world, one in which prescription and practice were more often negotiated than dictated, even after the mid-eighteenth-century “reformation” and tightening of the Discipline on both sides of the Atlantic. Accessible and well-researched, Quakerism in the Atlantic World, 1690-1830, provides fresh insights and raises new questions about an understudied period of Quaker history. In addition to the editor, the contributors to this volume include Richard C. Allen, Erin Bell, Erica Canela, Elizabeth Cazden, Andrew Fincham, Sydney Harker, Rosalind Johnson, Emma Lapsansky-Werner, Jon Mitchell, and Geoffrey Plank.
Donna McDaniel and Vanessa Julye document three centuries of Quakers who were committed to ending racial injustices yet, with few exceptions, hesitated to invite African Americans into their Society. Addressing racism among Quakers of yesterday and today, the authors believe, is the path toward a racially inclusive community.
On July 28, 1797, an elderly Lenape woman stood before the newly appointed almsman of Pennsylvania’s Chester County and delivered a brief account of her life. In a sad irony, Hannah Freeman was establishing her residency—a claim that paved the way for her removal to the poorhouse. Ultimately, however, it meant the final removal from the ancestral land she had so tenaciously maintained. Thus was William Penn’s “peaceable kingdom” preserved. A Lenape among the Quakers reconstructs Hannah Freeman’s history, traveling from the days of her grandmothers before European settlement to the beginning of the nineteenth century. The story that emerges is one of persistence and resilience, as “Indian Hannah” negotiates life with the Quaker neighbors who employ her, entrust their children to her, seek out her healing skills, and, when she is weakened by sickness and age, care for her. And yet these are the same neighbors whose families have dispossessed hers. Fascinating in its own right, Hannah Freeman’s life is also remarkable for its unique view of a Native American woman in a colonial community during a time of dramatic transformation and upheaval. In particular it expands our understanding of colonial history and the Native experience that history often renders silent.
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.
"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."
Shows how the Quakers shaped the basic distinctive features of American life from the days of the founders and the colonies through the Revolution and up to the civil rights movement; also points out how Quaker values like freedom, equality, straightforwardness, and spirituality can be seen in modern day peace advocates.--From publisher description.
Could slaves become Christian? If so, did their conversion lead to freedom? If not, then how could perpetual enslavement be justified? In Christian Slavery, Katharine Gerbner contends that religion was fundamental to the development of both slavery and race in the Protestant Atlantic world. Slave owners in the Caribbean and elsewhere established governments and legal codes based on an ideology of "Protestant Supremacy," which excluded the majority of enslaved men and women from Christian communities. For slaveholders, Christianity was a sign of freedom, and most believed that slaves should not be eligible for conversion. When Protestant missionaries arrived in the plantation colonies intending to convert enslaved Africans to Christianity in the 1670s, they were appalled that most slave owners rejected the prospect of slave conversion. Slaveholders regularly attacked missionaries, both verbally and physically, and blamed the evangelizing newcomers for slave rebellions. In response, Quaker, Anglican, and Moravian missionaries articulated a vision of "Christian Slavery," arguing that Christianity would make slaves hardworking and loyal. Over time, missionaries increasingly used the language of race to support their arguments for slave conversion. Enslaved Christians, meanwhile, developed an alternate vision of Protestantism that linked religious conversion to literacy and freedom. Christian Slavery shows how the contentions between slave owners, enslaved people, and missionaries transformed the practice of Protestantism and the language of race in the early modern Atlantic world.