Brill Research Perspectives in Quaker Studies – serie
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27 produkter
27 produkter
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In this introductory volume to the Brill Research Perspectives series on Quaker Studies, Quaker Studies, An Overview: The Current State of the Field, C. Wess Daniels, Robynne Rogers Healey, and Jon Kershner investigate Quaker Studies, divided into the three fields of history, theology and philosophy, and sociology. With a focus on schisms, transatlantic networks, colonialism, abolition, gender and equality, and pacifism from Quaker origins onward, Healey explores the rich diversity and complexity of research and interpretation that has emerged in Quaker history. Kershner explores comparisons and divergences in contemporary Quaker theology and philosophy. Special attention is paid to Quaker biblical hermeneutics, mysticism, ethics, epistemology and Global Quakerism. Daniels looks at the sociology of Quakerism as a new field of study that has only recently begun to be explored and developed. He surveys the field of sociological work done within Quakerism from the 1960s to the present day.
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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.
"To Renew the Covenant"
Religious Themes in Eighteenth-Century Quaker Abolitionism
Häftad, Engelska, 2018
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In “To Renew the Covenant”: Religious Themes in Eighteenth-Century Quaker Abolitionism, Jon R. Kershner argues that Quakers adhered to a providential view of history, which motivated their desire to take a corporate position against slavery. Antislavery Quakers believed God’s dealings with them, for good or ill, were contingent on their faithfulness. Their history of deliverance from persecution, the liberty of conscience they experienced in the British colonies, and the ethics of the Golden Rule formed a covenantal relationship with God that challenged notions of human bondage. Kershner traces the history of abolitionist theologies from George Fox and William Edmundson in the late seventeenth century to Paul Cuffe and Benjamin Banneker in the early nineteenth century. It covers the Germantown Protest, Benjamin Lay, John Woolman, Anthony Benezet, William Dillwyn, Warner Mifflin, and others who offered religious arguments against slavery. It also surveys recent developments in Quaker antislavery studies.
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In British Quakers and Religious Language, Rhiannon Grant explores the ways in which this community discusses the Divine. She identifies characteristic patterns of language use and, through a detailed analysis of examples from published sources, uncovers the philosophical and theological claims which support these patterns. These claims are not always explicit within the Quaker community, which does not have written creeds. Instead, implicit claims are often being made with community functions in mind. These can include a desire to balance potentially conflicting needs, such as the wish to have a single unified community that simultaneously welcomes diversity of belief. Having examined these factors, Grant connects the claims made to wider developments in the disciplines of theology, philosophy of religion, and religious studies, especially to the increase in multiple religious belonging, the work of nonrealist theologians such as Don Cupitt, and pluralist philosophers of religion such as John Hick.
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How did the early Quakers understand the relationship between Quakerism and Christianity? Did they think faith in Jesus was necessary? What did they mean by the ‘Light within’? These were the central issues in the Keithian controversy: an explosive schism which broke out among Philadelphian Quakers in the 1690s when George Keith – arguably the most influential Quaker theologian of the seventeenth century – was accused of focusing too heavily on the Incarnate Jesus in his preaching. Keith left the movement under a cloud, and the Keithian controversy has often been explained away in terms of personality and politics. However, this volume presents a theological reading of the dispute. Through a study of Keith’s personal theological development, Madeleine Ward presents his departure from the movement as a significant case-study in the contested relationship between Quakerism and Christianity – and, ultimately, as a battle for the spiritual heart of the Religious Society of Friends.
Irish Quaker Hybrid Identities
Complex Identity in the Religious Society of Friends
Häftad, Engelska, 2019
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Dr Kennedy’s work is a sociological study of Quakers that investigates the impact that sectarianism has had on identity construction within the Religious Society of Friends in Ireland. The research highlights individual Friends’ complex and hybrid cultural, national and theological identities – mirrored by the Society’s corporate identity. This monograph focuses specifically on examples of political and theological hybridity. These hybrid identities resulted in tensions which impact on relationships between Friends and the wider organisation. How Friends negotiate and accommodate these diverse identities is explored. It is argued that Irish Quakers prioritise ‘relational unity’ and have developed a distinctive approach to complex identity management. Kennedy asserts that in the two Irish states, ‘Quaker’ represents a meta-identity that is counter-cultural in its non-sectarianism, although this is more problematic within the organisation. Furthermore, by modelling an alternative, non-sectarian identity, Quakers in Ireland contribute to building capacity for transformation from oppositional, binary identities to more fluid and inclusive ones.
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Quakerism (the Religious Society of Friends) emerged in the seventeenth century, during a time when philosophical debates about the nature of knowledge led to the emergence of modern science. The Quakers, in conversation with early modern philosophers, developed a distinctive epistemology rooted in their concept of the Light Within: a special internal sense giving access to divine insight. The Light Within provided illumination both to properly understand the Bible and to ‘read’ the Book of Nature. In Quaker Epistemology, Laura Rediehs argues that Quaker epistemology can be thought of as an expanded experiential empiricism, integrating ethical and religious knowledge with scientific knowledge. This epistemology has carried through in Quaker thought to the present day and can help address today’s epistemological crisis. This work will be of great interest to both philosophers interested in the epistemological implications of Quaker thought, and scholars of Quaker Studies interested in connecting Quaker thought to philosophical historical epistemology.
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This work brings the fields of Christian theologies of atonement and reconciliation and Liberal Quaker theology into dialogue, and lays the foundation for developing an original Liberal Quaker reconciliation theology. This dialogue focuses specifically on the metaphorical language employed to describe the relationship of interdependence between humans and God, which both traditions hold as integral to their conceptions of human and divine existence. It focuses on these areas: the sin of human division and exclusion; atonement and reunification of humans and God as a response to sin; and the metaphors Liberal Quaker use to describe this interdependent relationship, specifically the metaphor of Light. This unique approach develops an original model of reconciliatory interdependence between humans and God that is rooted in both Christological and Universalist Liberal Quaker metaphorical and theological categories and utilizes the Liberal Quaker language of God as interdependent Light towards a new theology.
Theology from Listening: Finding the Core of Liberal Quaker Theological Thought
Häftad, Engelska, 2020
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In Theology from Listening: Finding the Core of Liberal Quaker Theological Thought, Rhiannon Grant explores the changes and continuities in liberal Quaker theology over the twentieth and early twenty-first centuries in multiple English-speaking Quaker communities around the world. The work involves a close analysis of material produced by Quaker meetings through formal, corporate methods; of material produced by individuals and small groups within Quaker communities; and of writing by individuals and small groups working primarily within academic or ecumenical theological settings. It concludes that although liberal Quaker theology is diverse and flexible, it also possesses a core coherence and can meaningfully be discussed as a single tradition. At the centre of liberal Quaker theology is the belief that direct, unmediated contact with the Divine is possible and results in useful guidance.
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Thomas D. Hamm (Earlham College) argues that a self-conscious, liberal Quakerism emerged in North America between 1790 and 1920. It had three characteristics. The first was a commitment to liberty of conscience. The second was pronounced doubts about orthodox beliefs, such as the divinity of Christ. Finally, liberal Friends saw themselves as holding beliefs fully consistent with early Quakerism. Stirrings appeared as early as the 1790s. Hicksite Friends in the 1820s, although perceiving themselves as traditionalists, manifested all of these characteristics. When other Hicksites took such stances in even more radical directions after 1830, however, bitter divisions ensued. Orthodox Friends were slower to develop liberal thought. It emerged after 1870, as higher education became central to the Gurneyite branch of Orthodox Quakerism, and as some Gurneyites responded to influences in the larger society, and to the changes introduced by the advent of revivalism, by embracing modernist Protestantism.
Quaker Renaissance and Liberal Quakerism in Britain, 1895-1930
Seeking a Real Religion
Häftad, Engelska, 2020
2 220 kr
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Many Quakers who reached maturity towards the end of the nineteenth century found that their parents’ religion had lost its connection with reality. New discoveries in science and biblical research called for new approaches to Christian faith. Evangelical beliefs dominant among nineteenth-century Quakers were now found wanting, especially those emphasising the supreme authority of the Bible and doctrines of atonement, whereby the wrath of God is appeased through the blood of Christ. Liberal Quakers sought a renewed sense of reality in their faith through recovering the vision of the first Quakers with their sense of the Light of God within each person. They also borrowed from mainstream liberal theology new attitudes to God, nature and service to society. The ensuing Quaker Renaissance found its voice at the Manchester Conference of 1895, and the educational initiatives which followed gave to British Quakerism an active faith fit for the testing reality of the twentieth century.
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Quakeriana Latina: Quaker texts in Latin from the 1670s juxtaposes translations of texts written in Latin by arguably the finest early Quaker theologians, George Keith and Robert Barclay. A commentary provides philological, historical, and theological perspectives. The works by Keith are two substantial letters to German polymath and Christian Kabbalist, Baron Christian Knorr von Rosenroth. The chief concerns of these letters are Christian appropriation of concepts from Jewish mysticism and eschatology. In the year before Keith began this correspondence, Barclay wrote his Animadversiones, a response to an attack from the Dutch Calvinist, Nikolaus Arnold, on his Theses Theologicae. Thus, both writers illustrate how a Quaker might write to a non-Quaker, even non-British, audience, one in a persuasive tone, and the other in a more polemical mode. Together, these texts cast new light on Quakerism in the 1670s.
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Guy Aiken provides a critical appreciation of Quaker mystic Thomas Kelly (1893-1941) and his classic A Testament of Devotion (1941). This examination of Kelly’s life and devotional writings is largely viewed through an Augustinian lens; Augustine’s Confessions was a touchstone for Kelly after his mystical transformation in 1937-38. Aiken argues that Kelly’s vision of Quakerism transcended religious and historical boundaries, while still speaking directly, and prophetically, to mid-twentieth-century liberal Quakerism and Christianity in the United States. The volume treats, in turn, Kelly’s melding of liberal and evangelical theology, his prophetic call to his contemporaries, and his revival of an ancient ethic, before concluding with helpful suggestions for further research.
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Zachary Moon explores the rich traditions of the Religious Society of Friends (Quakers) in relationship to the field of pastoral theology. Firstly, he explores the significance of metaphor in influencing the pastoral theological imagination. This includes revisiting Seward Hiltner’s classic ‘shepherding perspective.’ Moon secondly utilizes the works of Jim Corbett in animating an alternative pastoral metaphor and claims a ‘goatwalking perspective.’ Finally, he broadly traverses the terrain of Quaker traditions, particularly those practices that pertain to compassionate care and support of spiritual wellbeing, acknowledging that the concepts of ‘pastoral theology’ and ‘pastoral care’ are largely unfamiliar within Quaker theological understanding yet asserting that Quaker traditions provide resources that aid broader pastoral theological discourse and support the healthy living out of Quaker faith in community.In a Foreword, Jim Higginbotham explores a complementary metaphor of sanctuary for pastoral theology. Inspired by Corbett's role as one of the founders of the Sanctuary Movement, sanctuary is understood as a sacred liminal space of radical hospitality connecting the pastoral and prophetic.
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During the 1650s, James Nayler was one of the most important leaders of the emerging Quaker movement in England and, arguably, its most effective preacher and writer. However, his legacy has been dominated by events that took place in the summer and autumn of 1656, leading to a conviction for blasphemy, brutal public punishment, and imprisonment. Official histories of Quaker beginnings portrayed him as a gifted, but flawed, character, who brought the Quaker movement into disrepute, and prompted a concern for corporate order. Scholarship during the past century has begun to question this received position. However, a continued preoccupation with his ‘fall’ has tended to overshadow interpretations of his writings. In this volume, Stuart Masters seeks to identify a number of important theological themes visible within Nayler’s works, and to locate them within their radical religious context. He argues that a powerful Christological vision at the heart of Nayler’s religious thought engendered a practical theology with radical political, economic, and ecological implications.
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George Whitehead was a key figure in Quakerism from around 1660 until his death in 1723, but he has been neglected in recent scholarship. He was an effective political lobbyist in the struggle for religious toleration and was active in the developing work of the national Quaker bodies, Yearly Meeting, Meeting for Sufferings, and the Morning Meeting. He was also a leader in the adaptation of Quaker theology to the needs of the late seventeenth century. In his old age he was involved in the campaign to permit Quakers to use a form of affirmation instead of judicial oaths. This study by Rosemary Moore begins with an account of his life, using his memoirs and other contemporary sources, continues with a consideration of his published works, including his understanding of the ‘light within’, and concludes with a look at his place in Quaker history in comparison with George Fox and William Penn.
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This historical survey of Quakers in the United States examines their responses to war during World War I, World War II, and the early Cold War, including the Korean and Vietnam conflicts, with particular focus on the social, political, legal, and theological aspects of the Quaker peace testimony. Quakers responded to these conflicts in a variety of ways, ranging from pacifism to support for military action. The boundaries and constraints of Quaker beliefs about violent conflict and the meaning of the peace testimony were determined by debates within the Religious Society of Friends. Isaac Barnes May asserts that Quakers’ reactions to war in the twentieth-century should also be understood as closely related to Quakerism’s relationship to state power. The choice to accommodate or resist government pressure worked alongside internal forces to shape Quakerism in the United States. Ultimately, May argues that there is no single pattern of Quaker response to modern war.
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Scholars continue to dispute the foundations of Quakerism. James Nayler, his prophetic Bristol 'sign' of 1656, and George Fox's relation to him have been of especial interest in defining the movement's identity. Conventionally, historians and theologians have taken either a 'traditional' approach, which assesses Nayler by the standards of orthodoxy, or a 'revisionist' one, which absolves him by the standards of early Quaker relativism and Christology. This study by Euan David McArthur mediates between these positions, finding that Nayler and Fox developed an ambiguous theology, but adopted a consistent approach to Quaker performances. The latter dissuaded against performances such as Nayler's 'sign'; Nayler is argued, instead, to have diverged from other Quaker leaders following disputations between 1655 and 1656. The lessons his person and actions hold for us are concluded to be complex, but worthy of study for a wide range of historians and thinkers.
American Christian Programmed Quaker Ecclesiology
A Foundational Model for Future Empirical and Confessional Approaches
Häftad, Engelska, 2024
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In American Christian Programmed Quaker Ecclesiology, Derek Brown argues that American Christian Programmed Quakerism has inherited a practical and pragmatic ecclesiology at the expense of an ontological understanding of the church. Inspired by the work of Gerben Heitink, Brown proposes a normative, deductive, ontological ecclesiology based on the biblical concept of koinonia, which would act as a 'foundational' model for future confessional, empirical, and practical efforts. To help form the proposed ecclesiology, Brown explores the ecclesiological views of George Fox and Robert Barclay, the adoption of the pastoral system, and the emergence of the Evangelical Friends Church. The ecclesiological writings of Miroslav Volf, Wolfhart Pannenberg, Hans Küng, Jennifer Buck, and C. Wess Daniels are also surveyed.
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As the community of life on this planet experiences the anthropogenic climate crisis, what tools from faith traditions can help us meet the coming challenges? By expanding the metaphor of light within the Christian and Quaker traditions to include light’s role in ecosystems, this project develops an ecotheology of light that aims to answer this question. Cherice Bock and Christy Randazzo draw on their contexts in the Religious Society of Friends, placing the Quaker Inward Light in dialogue with the Bible, and light in Eastern Orthodox, ecological, and interdependence theologies. The Quaker ecotheology of light developed argues that Light is a vitally important and mutually translatable metaphor providing a common language that can aid humanity, reinterpreting traditions to meet this moment with spiritual grounding to transition to a just and sustainable future for the Earth, our common home. Bock and Randazzo connect this ecotheology of light with implications for Friends testimonies.
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This book introduces readers to the life, thought, social activism and political conflicts of the Quaker intellectual and peace activist Henry Cadbury (1883-1974). Born into an established Orthodox Philadelphia Quaker family, Cadbury was among the most prominent Quaker intellectuals of his day. During his lifetime, he was well known as a contributor to one of the most important English translations of the Bible (the Revised Standard Version) and wrote scores of articles and books on the early history of Christianity and the history of the Society of Friends. He also had enormous influence over what may be the single best institutional instantiation of the Quaker commitment to nonviolence—the American Friends Service Committee (AFSC), an organization Cadbury helped to found in 1917 and served throughout his long lifetime. When the AFSC was awarded the Nobel Peace Prize in 1947, Cadbury was asked to accept the prize on its behalf.
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"As the Oracles of God" examines how Quakers in colonial America sought to control both the written and spoken word in their religious communities. It looks at the ways in which American Friends set up committees to censor texts deemed heterodox, as well as the ways Quakers sought to moderate the words of believers through encouraging self-censorship as a way to access personal revelation, while also paying particular attention to the experiences of those who ran afoul of Friends' rules in these regards, either by publishing works without the consent of their meetings or speaking in un-Quakerly fashion. Debates over freedom of speech, the work asserts, defined early modern religious communities just as much as it did more formal legal institutions.
Resurrecting Family Histories and Biographies for Members of the Society of Friends in Ireland
John Boles, a Case Study
Häftad, Engelska, 2024
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Irish Quaker biographers have focused on ministers, the influential and wealthy; many biographies are also unstructured and selective, leaving gaps in the narrative. The current work uses the life and family of John Boles (1661-1731), a Quaker stalwart for 50 years, as a case study for the biographer, introducing the major sources and showing how they can be deployed to 'resurrect' the contributions of the anonymous Quaker majority. As the biography is developed, information is explored and analyzed to construct reliable genealogical charts; information is culled from Friends' records to document the contributions and failures of family members in the context of their Quaker meetings; land records are consulted to measure and assess their gradual accumulation of wealth and the historical context is discussed as a backdrop to their evolving socio-economic status - all topics essential for comprehensive Quaker biographies and family histories.
To Hear and to Respond
The Quakers’ Groundbreaking Push for Gay Liberation, 1946-1973
Häftad, Engelska, 2025
1 124 kr
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1 098 kr
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T. Edmund Harvey (1875–1955) is a unique figure, a Quaker who was a member of the British parliament in both world wars. He began as a Liberal Radical MP under Asquith and ended as an Independent Progressive in Churchill’s wartime Parliament. He was a child of the Quaker Renaissance, a post-Victorian Christian gentleman whose religious and political life coincided with the era in Quaker history of ‘liberalism ascendant’, an era he helped shape. Harvey’s career evinces a fourfold typology of British Quakers, as liberals, socialists, anarchists and experientialists.
- Nyhet
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It has long been a charism of the Religious Society of Friends (Quakers) that major decisions have been made not by a small leadership group at the apex of the organisation but by the largest possible gathering of the worshipping community, locally or nationally, seeking prayerfully to discern the way forward. However, partly associated with the fragmentation of belief among its members, this volume indicates that over the past 40 years the widely-shared responsibility for decisions has become more performative than actual, and that increasingly centralised decision-making has changed the ecclesiology of the Society of Friends in Britain.
- Nyhet
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This is the first book-length study of the early Quaker minister and theologian, Martha Calvert Simmons (1624–1665), regarded as one of the foremost Quaker female ministers in the mid-1650s. Most famous for her organizing role of James Nayler’s entry into Bristol in October 1656 re-enacting Christ’s entry into Jerusalem, this book carefully reconstructs fragmentary evidence to portray the many ways she served the early Quaker movement. This book argues that from June to December 1656, Simmons was Nayler’s ‘chaste lover’. It also examines her antagonism toward leading Quaker George Fox, focused on their different views of women’s leadership within the Quaker movement.