Peace Testimony - Wikipedia

Peace Testimony - Wikipedia



Peace Testimony
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The Peaceable Kingdom (c. 1834) by Edward Hicks

Peace testimony, or testimony against war, is a shorthand description of the action generally taken by members of the Religious Society of Friends (Quakers) for peace and against participation in war. Like other Quaker testimonies, it is not a "belief", but a description of committed actions, in this case to promote peace, and refrain from and actively oppose participation in war. Quakers' original refusal to bear arms has been broadened to embrace protests and demonstrations in opposition to government policies of war and confrontations with others who bear arms, whatever the reason, in the support of peace and active nonviolence. 

Because of this core testimony, the Religious Society of Friends is considered one of the traditional peace churches.


Contents
1General explanation
2Development of Quaker beliefs about peace
3Friends' testimony to peace
4See also
5References
6External links
General explanation[edit]

Quakers in Pennsylvania meeting with Native Americans

Friends' peace testimony is largely derived from beliefs arising from the teachings of Jesus to love one's enemies and Friends' belief in the inner light. Quakers believe that nonviolent confrontation of evil and peaceful reconciliation are always superior to violent measures. Peace testimony does not mean that Quakers engage only in passive resignation; in fact, they often practice passionate activism.

The Peace Testimony is probably the best known testimony of Friends. The belief that violence is wrong has persisted to this day, and many conscientious objectors, advocates of non-violence and anti-war activists are Friends. Because of their peace testimony, Friends are considered as one of the historic peace churches. In 1947 Friends as a worldwide religious group were awarded the Nobel Peace Prize, which was accepted by the American Friends Service Committee and the then London Yearly Meeting's Friends Service Committee, now called Britain Yearly Meeting Peace & Social Witness on behalf of all Friends. The Peace Testimony has not always been well received in the world; on many occasions Friends have been imprisoned for refusing to serve in military activities.[citation needed]

Some Friends today regard the Peace Testimony in even a broader sense, refusing to pay the portion of the income tax that goes to fund the military. Yearly Meetings in the United States, Britain and other parts of the world endorse and support these Friends' actions.[1]The Quaker Council for European Affairs campaigns in the European Parliament for the right of conscientious objectors in Europe not to be made to pay for the military. Some do pay the money into peace charities and still get goods seized by bailiffs or money taken from their bank accounts.[citation needed]

In the United States, others pay into an escrow account in the name of the Internal Revenue Service, which the IRS can only access if they give an assurance that the money will only be used for peaceful purposes.[2] Some Yearly meetings in the US run escrow accounts for conscientious objectors, both within and outside the Society.

Many Friends engage in various non-governmental organizations such as Christian Peacemaker Teams serving in some of the most violent areas of the world. Quaker author Howard Brinton, for example, served in the American Friends Service Committee during World War I.

Development of Quaker beliefs about peace[edit]
See also: Christian pacifism

George Fox, perhaps the most influential early Quaker, made a declaration in 1651 that many see as the first declaration of Friends' beliefs on peace: [3]

Following the 1660 Restoration of King Charles II and a clamp-down on religious radical groups such as the Fifth Monarchists,I told [the Commonwealth Commissioners] I lived in the virtue of that life and power that took away the occasion of all wars and I knew from whence all wars did rise, from the lust, according to James's doctrine... I told them I was come into the covenant of peace which was before wars and strifes were.

A number of letters and statements were written this year, as much to remove any suspicion that Friends might have been involved in violent political activity as a desire to make their position clear. Margaret Fell wrote a letter to King Charles II that was co-signed "in unity" by a number of prominent Friends, including Fox:We are a people that follow after those things that make for peace, love, and unity; it is our desire that others' feet may walk in the same, and do deny and bear our testimony against all strife, and wars, and contentions that come from the lusts that war in the members, that war against the soul, which we wait for and watch for in all people, and love and desire the good of all.[4]

The most well-known statement of this belief [5] was stated later that year in a declaration to King Charles II of England in 1660 by George Fox and 11 others. This excerpt is commonly cited:All bloody principles and practices we do utterly deny, with all outward wars, and strife, and fightings with outward weapons, for any end, or under any pretence whatsoever, and this is our testimony to the whole world. That spirit of Christ by which we are guided is not changeable, so as once to command us from a thing as evil and again to move unto it; and we do certainly know, and so testify to the world, that the spirit of Christ, which leads us into all Truth, will never move us to fight and war against any man with outward weapons, neither for the kingdom of Christ, nor for the kingdoms of this world.[6]

Some Quakers initially opposed this statement because it did not deny use of the sword to the magistrate or ruler of the state.[citation needed] It also contained no prohibition against paying taxes for purposes of war, something that would trouble Friends to the present.

Friends' testimony to peace[edit]

In 1947, the Religious Society of Friends was awarded the Nobel Peace Prize. The peace testimony of Friends is their best known.[7]

Quakers have engaged in peace testimony by protesting against wars, refusing to serve in armed forces if drafted, seeking conscientious objector status when available, and even to participating in acts of civil disobedience. Not all Quakers embrace this testimony as an absolute; for example, there were Friends that fought in World War I and World War II. Some others were firm Christian pacifists. During extreme circumstances it has been difficult for some Quakers to engage in and uphold this testimony, yet Friends have almost universally been committed to the ideal of peace, even those who have felt the need to compromise on their testimony. Apart from the specific question of war, other ways in which Friends have testified to peace have included vegetarianism and a commitment to restorative justice.

The Religious Society of Friends was awarded the Nobel Peace Prize in 1947. The Nobel Prize was awarded to Friends for Friends' work to relieve suffering and feed many millions of starving people during and after both world wars. The Nobel prize was accepted by the American Friends Service Committee, along with the UK's Friends Service Council on behalf of all Quakers.

The first paragraph of the Presentation Speech reads: "The Nobel Committee of the Norwegian Parliament has awarded this year's Peace Prize to the Quakers, represented by their two great relief organizations, the Friends Service Council in London and the American Friends Service Committee in Philadelphia."[8]

See also[edit]
List of peace activists
References[edit]

1. ^ Quaker Faith & Practice. Britain Yearly Meeting. 1999. pp. 1.02.31. ISBN 0-85245-306-X.
2. ^ [1][dead link]
3. ^ "Fox 1651". quaker.org.
4. ^ A declaration from the harmless and innocent people of God, called Quakers, London: 1660, as quoted in: Britain Yearly Meeting [Ed] Margaret Fell's Letter to the King on Persecution, 1660
5. ^ from George Fox's Journal
6. ^ A declaration from the harmless and innocent people of God, called Quakers, London: 1660, as quoted in: Britain Yearly Meeting [Ed] Quaker Faith and Practice: the book of Christian discipline of the Yearly Meeting of the Religious Society of Friends in BritainLondon: 1994, 24:04. The extract quoted is considerably abridged from the original declaration - full text of the original declaration is available: A Declaration from the harmless and innocent people of God, called Quakers
7. ^ The Nobel Peace Prize 1947 - Presentation Speech
8. ^ [2][dead link]

External links[edit]
Some Early Statements Concerning the Quaker Peace Testimony
'Think Peace' - a series of six articles from Quaker Peace & Social Witness of Britain Yearly Meeting

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Quaker John Woolman From Wikipedia

John Woolman
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John Woolman

Church Religious Society of Friends
Personal details
Born October 19, 1720
Province of New Jersey
Died October 7, 1772 (aged 51)
York, Kingdom of Great Britain
Buried York, Kingdom of Great Britain
Denomination Quaker
Parents Samuel Woolman (father) Elizabeth Burr (mother)
Spouse Sarah Ellis (née Abbott)
Children Mary
Occupation Trade


John Woolman (October 19, 1720 (O.S.)/October 30, 1720 (N.S.)[1]– October 7, 1772) was a North American merchant, tailor, journalist, and itinerant Quakerpreacher, and an early abolitionist in the colonial era. 

Based in Mount Holly, New Jersey, near Philadelphia, Pennsylvania, he traveled through frontier areas of British North America to preach Quaker beliefs, and advocate against slavery and the slave trade, cruelty to animals, economic injustices and oppression, and conscription. Beginning in 1755 with the outbreak of the French and Indian War, he urged tax resistance to deny support to the military. In 1772, Woolman traveled to England, where he urged Quakers to support abolition of slavery.

Woolman published numerous essays, especially against slavery. He kept a journal throughout his life; it was published posthumously, entitled The Journal of John Woolman (1774). Included in Volume I of the Harvard Classics since 1909, it is considered a prominent American spiritual work. It has also been admired for the power and clarity of its prose by non-Quakers such as the philosopher John Stuart Mill, the poet William Ellery Channing, and the essayist Charles Lamb, who urged a friend to "get the writings of John Woolman by heart."[2] The Journal has been continuously in print since 1774, published in numerous editions; the most recent scholarly edition was published in 1989.


Contents
1Biography
1.1Early life
1.2Career
1.3Testimony of Simplicity
1.4Anti-slavery activities
1.5Testimony of Peace
1.6Final days
2Published works
3Legacy and honors
4Further reading
5Footnotes
6See also
7External links

Biography[edit]
Early life[edit]

John Woolman was born in 1720 into a family who were members of the Religious Society of Friends (Quakers). His father Samuel Woolman was a farmer. Their estate lay between Burlington and Mount Holly Township in the New Jersey colony, near the Delaware River. Woolman's maternal and paternal grandparents were early Quaker settlers in Burlington County, New Jersey.[3]

During his youth, he happened upon a robin's nest that held hatchlings. Woolman began throwing rocks at the mother robin to see if he could hit her. After killing the mother bird, he was filled with remorse, thinking of the baby birds who had no chance of survival without her. He got the nest down from the tree and quickly killed the hatchlings, believing it to be the most merciful thing to do. This experience weighed on his heart. He was inspired to love and protect all living things from then on.[4]

Woolman married Sarah Ellis, a fellow Quaker, in a ceremony at the Chesterfield Friends Meeting. Sarah bore him a daughter whom they named Mary.[5] His choice to lead a "life of simplicity" meant sacrifices for his family, as did his frequent travels as an itinerant minister.

Career[edit]

As a young man, Woolman began work as a clerk for a merchant. When he was 23, his employer asked him to write a bill of sale for a slave. Though he told his employer that he thought that slaveholding was inconsistent with Christianity, he wrote the bill of sale.

By the age of 26, he had become an independent and successful tradesman. He refused to write the part of another customer's will which would have bequeathed or transferred the ownership of a slave, and instead convinced the owner to set the slave free by manumission. Many Friends (fellow Quakers) believed that slavery was bad—even a sin. Other Friends kept slaves but considered trading in slaves to be sinful.

Woolman eventually retired from business (i.e., "merchandising") because he viewed profit-making as distracting from his religion. He wrote that he took up the trade of tailor in order to have more free time to travel and witness to fellow Quakers about his concerns.[6]

Testimony of Simplicity[edit]

Woolman was committed to the Friends' Testimony of Simplicity. While in his 20s, he decided that the retail trade demanded too much of his time. He believed he had a calling to preach "truth and light" among Friends and others. In his Journal, he said that he quit the shop as it was "attended with much outward care and cumber," that his "mind was weaned from the desire of outward greatness," and that "where the heart is set on greatness, success in business did not satisfy the craving."[7] Woolman gave up his career as a tradesman and supported himself as a tailor; he also maintained a productive orchard.

He addressed issues of economic injustice and oppression in his Journal and other writings, and knew international trade had local effects. Despite supporting himself as a tailor, Woolman refused to use or wear dyed fabrics, because he had learned that many workers in the dye industry were poisoned by some of the noxious substances used. Concerned about treatment of animals, in later life, Woolman avoided riding in stagecoaches, for he believed operators were too often cruel and injurious to the teams of horses.

Woolman decided to minister to Friends and others in remote areas on the frontier. In 1746, he went on his first ministry trip with Isaac Andrews. They traveled about 1,500 miles round-trip in three months, going as far south as North Carolina. He preached on many topics, including slavery, during this and other such trips.

Anti-slavery activities[edit]


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In 1754 Woolman published Some Considerations on the Keeping of Negroes. He continued to refuse to draw up wills that bequeathed ownership of slaves to heirs. Over time, and working on a personal level, he individually convinced many Quaker slaveholders to free their slaves. As Woolman traveled, when he accepted hospitality from a slaveholder, he insisted on paying the slaves for their work in attending him. He refused to be served with silver cups, plates, and utensils, as he believed that slaves in other regions were forced to dig such precious minerals and gems for the rich. He observed that some owners used the labor of their slaves to enjoy lives of ease, which he found to be the worst situation not only for the slaves, but for the moral and spiritual condition of the owners. He could condone those owners who treated their slaves gently, or worked alongside them.

Woolman worked within the Friends' tradition of seeking the guidance of the Spirit of Christ and patiently waiting to achieve unity in the Spirit. As he went from one Friends' meeting to another, he expressed his concern about slaveholding. Gradually various Quaker Meetings began to see the evils of slavery; their minutes increasingly reflecting their condemnation of the practice. Quaker records bear witness to his and a few others' success – by the time the 1776–1783 revolution was over, almost all North American Quakers had freed their slaves, and those few Quakers who had been engaged in the trading or shipment of slaves had ceased such activities as well.

Testimony of Peace[edit]

He lived out the Friends' Peace Testimony by protesting the French and Indian War(1754–1763), the North American front of the Seven Years' War between Great Britain and France. In 1755, he decided to oppose paying those colonial taxes that supported the war and urged tax resistance among fellow Quakers in the Philadelphia Meeting, even at a time when settlers on the frontier were being attacked by French and allied Native Americans. Some Quakers joined him in his protest, and the Meeting sent a letter on this issue to other groups. In one of his prophetic dreams, recorded in his Journal, Woolman negotiated between two heads of state in an effort to prevent a war.[8]

Final days[edit]

Woolman's final journey was to England in 1772. During the voyage he stayed in steerageand spent time with the crew, rather than in the better accommodations enjoyed by some passengers. He attended the British London Yearly Meeting. The Friends resolved to include an anti-slavery statement in their Epistle (a type of letter sent to Quakers in other places). Woolman traveled to York, but he had contracted smallpox and died there. He was buried in York on October 9, 1772.[9] There is strong doubt whether the portrait shown here (and very often elsewhere) can be of John Woolman. (Janet Whitney in John Woolman, Quaker, 1943 re. AM Gummere's Journal and Essays of John Woolman, 1922.) There is no known depiction of John Woolman but the authentic silhouette of his brother Uriah shows a very different face to this elderly, wizened subject.

Published works[edit]

Essays
"Some Considerations on the Keeping of Negroes", 1753
"Some Considerations on Keeping Negroes, Part Second", 1762
"Considerations on Pure Wisdom and Human Policy, on Labor, on Schools, and on the Right Use of the Lord's Outward Gifts", 1768
"Considerations on the True Harmony of Mankind, and How it is to be Maintained", 1770

Books

• The Journal of John Woolman, published posthumously in 1774 by Joseph Crukshank, a Philadelphia Quaker printer. Several subsequent editions are available, including the respected Whittier edition of 1871. The modern standard scholarly edition is The Journal and Major Essays of John Woolman, ed., Phillips P. Moulton, Friends United Press, 1989.
• Serious Considerations on Various Subjects of Importance by John Woolman, of Mount-Holly, New-Jersey, with some of his dying expressions, published posthumously in 1805 by Collins, Perkins and Co., New York.
• Gummere, Amelia Mott (1922). The Journal and Essays of John Woolman. New York: The Macmillan Company.
• Proud, James, ed. (2010). John Woolman and the Affairs of Truth: the Journalist's Essays, Epistles, and Ephemera. San Francisco, CA: Inner Light Books

Legacy and honors[edit]

In his lifetime, Woolman did not succeed in eradicating slavery even within the Society of Friends in colonial America. However, his personal efforts helped change Quaker viewpoints during the period of the Great Awakening. In 1790, after the American Revolutionary War, the Pennsylvania Society of Friends petitioned the United States Congress for the abolition of slavery. While unsuccessful at the national level, Quakers contributed to Pennsylvania's abolition of slavery. In addition, in the first two decades after the war, they were active together with Methodist and Baptist preachers in the Upper South in persuading many slaveholders to manumit their slaves. The percentage of free people of color rose markedly during those decades, for instance, from less than one to nearly ten percent in Virginia.[10]
The "fair treatment of people of all races" is today an integral part of the Friends' Testimony of Equality.

The John Woolman Memorial, 99 Branch St., Mount Holly, New Jersey(39.999000°N 74.776875°W)
The Journal of John Woolman has been included since the first year of publication in 1909 in Volume I of The Harvard Classics,together with Benjamin Franklin's His Autobiography and William Penn's Fruits of Solitude. This was published by P.F. Collier and Sons of New York. Woolman's Journal is considered a prominent American spiritual work and is the longest-published book in the history of North America other than the Bible, having been continuously in print since 1774.
The John Woolman Memorial Association was formed in Mount Holly to promote his teachings. It sponsors an annual lecture and has published a volume of Woolman genealogy, with additional volumes planned.[5]
The John Woolman Memorial in Mount Holly, New Jersey is located near one of his former orchards. A brick house built between 1771–1783, reportedly for one of Woolman's daughters and her husband, it is operated as a house museum and memorial.[5] The Memorial's parent organization also compiles an ongoing genealogical study of Woolman's descendants; notable among them are the late actor Christopher Reeve (of 'Superman' fame) and Collett Everman Woolman, a pioneer and innovator of air mail and aerial crop-dusting, and founder of Delta Airlines.[11]

1963, the John Woolman School was founded in his honor in Nevada City, Californiaas a college-preparatory boarding school, serving students in grades 10–12.[12]
The Woolman Institute was established at Wilmington College during the 1980s.
2003, a group of scholars of peace and justice studies founded the John Woolman College of Active Peace, which seeks to 'mainstream' many Quaker (and other) concepts of peace and peacemaking into higher education.[13]

Further reading[edit]

• Cady, Edwin H (1966). John Woolman: The Mind of the Quaker Saint. New York: Washington Square.
• Clarkson, John (1808). The History of the Rise, Progress, and Accomplishment of the Abolition of the African Slave-Trade by the British Parliament: In Two Volumes.London: Longman, Hurst, Rees, and Orm, 1808; vol. 1, pp. 150–164.
• Fager, Charles (1993). John Woolman and the Slave Girl. Kimo, children's book.
• Gross, David M (2008). American Quaker War Tax Resistance, Create Space, documentary history with compilation of primary documents
• Heller, Mike, ed. (2003). The Tendering Presence: Essays on John Woolman. Wallingford, PA: Pendle Hill.
• Plank, Geoffrey. (2012) John Woolman's Path to the Peaceable Kingdom: A Quaker in the British Empire (University of Pennsylvania Press; 2012)
• Reynolds, Reginald (1948). The Wisdom of John Woolman / With a Selection from His Writings as a Guide to the Seekers of Today.
• Quaker Home Service (1973, 1980). Some Stories about John Woolman, 1720–1772.
• Slaughter, Thomas P. (2008). The Beautiful Soul of John Woolman, Apostle of Abolition. New York: Hill and Wang.
• Swayne, Amelia. (1942). John Woolman. Friends General Conference Committee on Education.
• The Descendants of John & Elizabeth (Borton) Woolman, married 1684, of Burlington County, New Jersey, Burlington, New Jersey: John Woolman Memorial Association, 1997

Footnotes[edit]

^ "Quaker Meeting Records". Ancestry.com. Retrieved 12 September 2017. The date in the original record is the 19th day of Eighth Month 1720. Modern readers often take this to mean August, but before the British empire's adoption of the Gregorian Calendar in 1752, "Eighth Month" was Quaker parlance for October. See https://www.swarthmore.edu/friends-historical-library/quaker-calendar for more information.
^ https://en.wikisource.org/wiki/Woolman,_John_(DNB00)
^ The Descendants of John & Elizabeth (Borton) Woolman, married 1684, of Burlington County, New Jersey, Burlington, New Jersey: The John Boorman Memorial Society, 1997
^ The Journal and Major Essays of John Woolman, ed., Phillips P. Moulton, Friends United Press, 1989
^ Jump up to:a b c John Woolman Memorial, John Woolman Memorial Association website
^ Loukes, Harold (1961). Friends Face Reality. London: Bannisdale Press. p. 151.
^ Whittier 1872 edition, chapter 2
^ Gross, David M. (2008). American Quaker War Tax Resistance, Create Space, pp. 65–68, 77–79, 88–89, 94–95
^ Slaughter, Thomas P. (2008). The Beautiful Soul of John Woolman, Apostle of Abolition,New York: Hill and Wang, p. 378
^ Peter Kolchin, American Slavery, 1619–1877, Hill and Wang, 1993
^ http://woolmancentral.com/tidbit6.html
^ "John Woolman School", official website
^ John Woolman College Archived 2012-08-25 at the Wayback Machine, website

See also[edit]
List of abolitionist forerunners

External links[edit]
John Woolmanat Wikipedia's sister projects
Media from Wikimedia Commons
Quotations from Wikiquote

Texts from Wikisource
John Woolman, The Journal of John Woolman, in Vol. I, The Harvard Classics, New York: P.F. Collier and Sons, 1909 edition, online e-text (1994) at University of Virginia Library
"John Woolman, Quintessential Quaker", review, Quaker Info website
"John Woolman", bio
Woolman Central, John Woolman Memorial Association official website
John Woolman College of Active Peace, educational consortium dedicated to teaching Woolman's Theory of Active Peace
"Excerpts from 'The Journal of John Woolman'", 1872 edition, The Picket Line: tax resistance website, primary documents and excerpts
Claus Bernet (2002). "John Woolman". In Bautz, Traugott (ed.). Biographisch-Bibliographisches Kirchenlexikon (BBKL) (in German). 20. Nordhausen: Bautz. cols. 1560–1574. ISBN 3-88309-091-3.
Works by John Woolman at Project Gutenberg
Works by or about John Woolman at Internet Archive
Works by John Woolman at LibriVox (public domain audio books)
A Clear Leading, a one-man play written and performed by Rich Swingle

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Amazon.com: Remaking Friends: How progressive Friends Changed Quakerism and Helped Save America 1822-1940 eBook: Chuck Fager: Books

Amazon.com: Remaking Friends: How progressive Friends Changed Quakerism and Helped Save America 1822-1940 eBook: Chuck Fager: Books




Remaking Friends: How progressive Friends Changed Quakerism and Helped Save America 1822-1940 Kindle Edition
by Chuck Fager (Author)


The Progressive Quakers, though long forgotten by historians, were the radical seed of activist American religion in much of the nineteenth and early twentieth centuries. Remaking Friends is the first book to tell their unique, exciting story. Emerging in the decades before the Civil War, the movement included pioneer crusaders for abolition and women’s rights. They challenged authoritarianism in churches and questioned many traditional dogmas. They stood for applying reason to doctrine, the Bible and theology; yet they were also welcoming to the burgeoning spiritualist movement.  

Come right down to it, the Progressive Friends were just darned interesting. They also shaped the contemporary liberal stream of the Quaker religious movement. Among many other outstanding figures of the era, Frederick Douglass, Susan B. Anthony, Lucretia Mott and William Lloyd Garrison were associated with them. The Progressive Friends have long deserved to have their story told. Finally, in Remaking Friends, they are.

In Remaking Friends,, the saga of the Progressive Friends comes to vivid life, with sketches of some of their outstanding leaders (and their dogged antagonists), their struggle for a voice, recognition, and impact. Beginning as a band of pacifists, some agonized over the Civil War, while others joined up to end slavery and rebellion. Then we follow their evolution and impact through the post-Civil War decades, into the first “Gilded Age,” and the emergence of modern imperialism and militarism--all issues they addressed, with striking contemporary resonance. It shows their ultimate success in shaping today's liberal Quakerism, even as their separate identity faded. Based on ground-breaking research in a wide range of original sources, the book includes more than thirty illustrations.





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Leslie Sussan
3.0 out of 5 starsWell, the writing is idiosyncratic and colloquial and the ...May 19, 2015
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Well, the writing is idiosyncratic and colloquial and the author meanders along following his own impulses, but he is an entertaining companion. The tale he tells is primarily of interest to other Quakers who will already have some idea who the Hicksites were and what the difference is between a yearly and monthly meeting. On the other hand, for that target audience, the story of the struggle between a Quietist Quaker establishment on the one hand and a minority prepared to go to war behind John Brown with activist "progressive" Friends seeking to bring about the abolition of slavery, along with Temperance and women's rights is a lively and provocative bit of history. Lucretia Mott comes thru as a powerful character.

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Helen Bayes
5.0 out of 5 starsA gripping read for those passionate about Quaker history and ...May 25, 2015
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A gripping read for those passionate about Quaker history and keen to understand more about continuing revelation during and following the American Civil War. The Inward Voice has worked in wondrous ways to bring us to the openness we Qs have today.

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J. Lowe
5.0 out of 5 starsGood Quaker HistorylJuly 17, 2015
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A very interesting and surprising history of the Society of Friends and their divisions. Chuck Fager is a thorough researcher, not aftraid of the truth even when it hurs.

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William T Weidner
1.0 out of 5 starsBoringMarch 28, 2015
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Boring and I did not like content


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j a haverstick
5.0 out of 5 starslive and learnOctober 2, 2014
Format: Kindle Edition
Over the last, oh, lifetime, I’ve read my share of Quaker history. I found three periods particularly interested: the 17th century, the early experience in Pennsylvania, and the Hicksite schism of the 19th century. Each has its Quaker extinction event, the Naylor affair, the political loss of Pennsylvania and the isolation and quietism of Friends after the Hicksite revolution. Somewhere I had read, however, that the ;largest loss of membership occurred during the Civil War. I’ve repeated this several times over the years because, hey, it sure sounds like it could be true and second, it makes a great moral example. The conflict between intuitively valid values, extermination of chattel slavery and pacifism.

I never had any statistics to back it up, though. And I was always a little troubled by my stating something as true which was just hearsay to me. This is why I ordered and read Fager’s book. Spoiler alert, I don’t know whether I was right or not - accurate statistics don’t seem to be available- and it would be a project in itself to even figure out to gather them to back such a claim But I did learn of a host of factors which negatively affected the Friends and much else as well.

First, the Hicksites, of whom I had always considered myself an example, were not the nice guys and gals I had supposed. The extraordinarily rigid Hicksite hierarchy - a surprise - exacerbated the whole natural crisis s among Friends at this time. And not only on the war/slavery issue, but women’s rights and other progressive issues. (I still like Hicks, though.)

Second, this created a reaction among some Friends of social conscience who were either booted out of their meetings or quit and formed rival meetings of Progressive Friends. In fact, it’s this movement which is the main focus of the book.

When you add the war and the enlistment of many young friends, the pot really starts to boil. The weakening of the traditional structures led to a loosening of some traditional practices, Friends became less “peculiar” in behavior and dress. Some returning soldiers were welcomed back, many it seems, but some also were not.. And the next thing you know, this younger generation began “marrying out”, again sometimes with and sometimes without being disowned or quitting.

This is a lot more, you might say a really lot more, nuanced than the mantra I’ve been repeating about the Civil War and Friends. History is messier and thicker than the stories we often tell. I enjoyed this book very much, a real learning experience.

One note of formatting. The book is full of quotes from sermons and other primary material. In this format, I often missed the transition from the author to the quoted material and back again. A minor issue. I think all historically minded Friends would get much from this book and also anybody else with serious interest in American history of this period

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Lucretia Mott - Wikipedia

Lucretia Mott - Wikipedia





Lucretia Mott
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Lucretia Mott

Lucretia Mott at the age of 49 (1842), at the National Portrait Gallery in Washington, D.C.
Born
Lucretia Coffin
January 3, 1793

Nantucket, Massachusetts, U.S.
Died November 11, 1880 (aged 87)

Cheltenham, Pennsylvania, U.S.
Occupation Abolitionist, suffragist, teacher
Spouse(s) James Mott
Children 6
Parent(s) Thomas Coffin
Anna Folger
Relatives Martha Coffin Wright (sister)
Mayhew Folger (maternal uncle)


Lucretia Mott (née Coffin; January 3, 1793 – November 11, 1880) was a U.S. Quaker, abolitionist, women's rights activist, and social reformer. She had formed the idea of reforming the position of women in society when she was amongst the women excluded from the World Anti-Slavery Convention in 1840. In 1848 she was invited by Jane Hunt to a meeting that led to the first meeting about women's rights. Mott helped write the Declaration of Sentimentsduring the 1848 Seneca Falls Convention.

Her speaking abilities made her an important abolitionist, feminist, and reformer. When slavery was outlawed in 1865, she advocated giving former slaves who had been bound to slavery laws within the boundaries of the United States, whether male or female, the right to vote. She remained a central figure in the abolition and suffrage movement until her death in 1880.

Mott was a Quaker preacher early in her adulthood.


Contents
1Early life and education
2Abolitionist
2.1Early anti-slavery efforts
2.2World's Anti-Slavery Convention
3Women's rights
3.1Overview
3.2Seneca Falls Convention
3.3American Equal Rights Association
3.4Discourse on Women
4Swarthmore College
5Pacifism
6Personal life
7Legacy
8See also
9References
9.1Bibliography
10Further reading
11External links
Early life and education[edit]

Lucretia Coffin was born in Nantucket, Massachusetts, the second child of Anna Folger and Thomas Coffin.[1] Through her mother, she was a descendent of Peter Folger[2] and Mary Morrell Folger.[3] Her cousin was Framer Benjamin Franklin, while other Folger relatives were Tories.[4]

She was sent at the age of 13 to the Nine Partners School, located in Dutchess County, New York, which was run by the Society of Friends.[5] There she became a teacher after graduation. Her interest in women's rights began when she discovered that male teachers at the school were paid significantly more than female staff.[6] After her family moved to Philadelphia, she and James Mott, another teacher at Nine Partners, followed.[7]




Abolitionist[edit]
Early anti-slavery efforts[edit]

Like many Quakers, Mott considered slavery to be evil. Inspired in part by minister Elias Hicks, she and other Quakers refused to use cotton cloth, cane sugar, and other slavery-produced goods. In 1821, Mott became a Quaker minister. With her husband's support, she traveled extensively as a minister, and her sermons emphasized the Quaker inward light, or the presence of the Divine within every individual. Her sermons also included her free produce and anti-slavery sentiments. In 1833, her husband helped found the American Anti-Slavery Society. By then an experienced minister and abolitionist, Lucretia Mott was the only woman to speak at the organizational meeting in Philadelphia. She tested the language of the society's Constitution and bolstered support when many delegates were precarious. Days after the conclusion of the convention, at the urging of other delegates, Mott and other white and black women founded the Philadelphia Female Anti-Slavery Society. Integrated from its founding, the organization opposed both slavery and racism, and developed close ties to Philadelphia's Black community. Mott herself often preached at Black parishes. Around this time, Mott's sister-in-law, Abigail Lydia Mott, and brother-in-law, Lindley Murray Moore, were helping to found the Rochester Anti-Slavery Society (see Julia Griffiths).

Amidst social persecution by abolition opponents and pain from dyspepsia, Mott continued her work for the abolitionist cause. She managed their household budget to extend hospitality to guests, including fugitive slaves, and donated to charities. Mott was praised for her ability to maintain her household while contributing to the cause. In the words of one editor, "She is proof that it is possible for a woman to widen her sphere without deserting it."[8] Mott and other female activists also organized anti-slavery fairs to raise awareness and revenue, providing much of the funding for the movement.[9]

Women's participation in the anti-slavery movement threatened societal norms.[citation needed] Many members of the abolitionist movement opposed public activities by women, especially public speaking. At the Congregational Church General Assembly, delegates agreed on a pastoral letter warning women that lecturing directly defied St. Paul's instruction for women to keep quiet in church.(1 Timothy 2:12) Other people opposed women's speaking to mixed crowds of men and women, which they called "promiscuous." Others were uncertain about what was proper, as the rising popularity of the Grimké sisters and other women speakers attracted support for abolition.

Mott attended all three national Anti-Slavery Conventions of American Women (1837, 1838, 1839). During the 1838 convention in Philadelphia, a mob destroyed Pennsylvania Hall, a newly opened meeting place built by abolitionists. Mott and the white and black women delegates linked arms to exit the building safely through the crowd. Afterward, the mob targeted her home and Black institutions and neighborhoods in Philadelphia. As a friend redirected the mob, Mott waited in her parlor, willing to face her violent opponents.[10]

Mott was involved in a number of anti-slavery organizations, including the Philadelphia Female Anti-Slavery Society, the Pennsylvania Anti-Slavery Society (founded in 1838), the American Free Produce Association, and the American Anti-Slavery Society.
World's Anti-Slavery Convention[edit]
Main article: World Anti-Slavery Convention

1840 World Anti-Slavery Convention.[11] Move your cursor to identify delegates or click the icon to enlarge

In June 1840, Mott attended the General Anti-Slavery Convention, better known as the World's Anti-Slavery Convention, in London, England. In spite of Mott's status as one of six women delegates, before the conference began, the men voted to exclude the American women from participating, and the female delegates were required to sit in a segregated area. Anti-slavery leaders didn't want the women's rights issue to become associated with the cause of ending slavery worldwide and dilute the focus on abolition.[12] In addition, the social mores of the time generally prohibited women's participation in public political life. Several of the American men attending the convention, including William Lloyd Garrison and Wendell Phillips, protested the women's exclusion.[13] Garrison, Nathaniel Peabody Rogers, William Adam, and African American activist Charles Lenox Remond sat with the women in the segregated area.

Activists Elizabeth Cady Stanton and her husband Henry Brewster Stanton attended the convention while on their honeymoon. Stanton admired Mott, and the two women became united as friends and allies.

One Irish reporter deemed her the "Lioness of the Convention".[14] Mott was among the women included in the commemorative painting of the convention, which also featured female British activists: Elizabeth Pease, Mary Anne Rawson, Anne Knight, Elizabeth Tredgold and Mary Clarkson, daughter of Thomas Clarkson.[15]

Encouraged by active debates in England and Scotland, Mott also returned with new energy for the anti-slavery cause in the United States. She continued an active public lecture schedule, with destinations including the major Northern cities of New York Cityand Boston, as well as travel over several weeks to slave-owning states, with speeches in Baltimore, Maryland and other cities in Virginia. She arranged to meet with slave owners to discuss the morality of slavery. In the District of Columbia, Mott timed her lecture to coincide with the return of Congress from Christmas recess; more than 40 Congressmen attended. She had a personal audience with President John Tyler who, impressed with her speech, said, "I would like to hand Mr. Calhoun over to you",[16] referring to the senatorand abolition opponent.
Women's rights[edit]
Overview[edit]

Mott and Cady Stanton became well acquainted at the World's Anti-Slavery Convention. Cady Stanton later recalled that they first discussed the possibility of a women's rights convention in London.

Women's rights activists advocated a range of issues, including equality in marriage, such as women's property rights and rights to their earnings. At that time it was very difficult to obtain divorce, and fathers were almost always granted custody of children. Cady Stanton sought to make divorce easier to obtain and to safeguard women's access to and control of their children. Though some early feminists disagreed, and viewed Cady Stanton's proposal as scandalous, Mott stated "her great faith in Elizabeth Stanton's quick instinct & clear insight in all appertaining to women's rights."[17]

Mott's theology was influenced by Unitarians including Theodore Parker and William Ellery Channing as well as early Quakers including William Penn. She thought that "the kingdom of God is within man" (1749) and was part of the group of religious liberals who formed the Free Religious Association in 1867, with Rabbi Isaac Mayer Wise,[18] Ralph Waldo Emerson and Thomas Wentworth Higginson.

In 1866, Mott joined with Stanton, Anthony, and Stone to establish the American Equal Rights Association. The following year, the organization became active in Kansas where black suffrage and woman suffrage were to be decided by popular vote, and it was then that Stanton and Anthony formed a political alliance with Train, leading to Mott's resignation. Kansas failed to pass both referenda.

Mott was a founder and president of the Northern Association for the Relief and Employment of Poor Women in Philadelphia (founded in 1846).
Seneca Falls Convention[edit]
Main article: Seneca Falls Convention

In 1848, Mott and Cady Stanton organized the Seneca Falls Convention, the first women's rights convention, at Seneca Falls, New York.[19] Stanton's resolution that it was "the duty of the women of this country to secure to themselves the sacred right to the elective franchise" was passed despite Mott's opposition. Mott viewed politics as corrupted by slavery and moral compromises, but she soon concluded that women's "right to the elective franchise however, is the same, and should be yielded to her, whether she exercises that right or not."[20] Mott signed the Seneca Falls Declaration of Sentiments.

Despite Mott's opposition to electoral politics, her fame had reached into the political arena even before the July 1848 women's rights convention. During the June 1848 National Convention of the Liberty Party, 5 of the 84 voting delegates cast their ballots for Lucretia Mott to be their party's candidate for the Office of U.S. Vice President. In delegate voting, she placed 4th in a field of nine.

Over the next few decades, women's suffrage became the focus of the women's rights movement. While Cady Stanton is usually credited as the leader of that effort, it was Mott's mentoring of Cady Stanton and their work together that inspired the event. Mott's sister, Martha Coffin Wright, also helped organize the convention and signed the declaration.

Noted abolitionist and human rights activist Frederick Douglass was in attendance and played a key role in persuading the other attendees to agree to a resolution calling for women's suffrage.[21]
American Equal Rights Association[edit]

After the Civil War, Mott was elected the first president of the American Equal Rights Association, an organization that advocated universal suffrage. She resigned from the association in 1868 when Elizabeth Cady Stanton and Susan B. Anthony allied with a controversial businessman named George Francis Train. Mott tried to reconcile the two factions that split the following year over the priorities of woman suffrage and Black male suffrage. Ever the peacemaker, Mott tried to heal the breach between Stanton, Anthony and Lucy Stone over the immediate goal of the women's movement: suffrage for freedmen and all women, or suffrage for freedmen first?
Discourse on Women[edit]

In 1849, Mott's "Sermon to the Medical Students" was published.[22] In 1850, Mott published her speech Discourse on Woman, a pamphlet about restrictions on women in the United States.[23]
Swarthmore College[edit]

In 1864, Mott and several other Hicksite Quakers incorporated Swarthmore College near Philadelphia, which remains one of the premier liberal arts colleges in the country.[24]
Pacifism[edit]

Mott was a pacifist, and in the 1830s, she attended meetings of the New England Non-Resistance Society. She opposed the War with Mexico. After the Civil War, Mott increased her efforts to end war and violence, and she was a leading voice in the Universal Peace Union, founded in 1866.[25]
Personal life[edit]

James and Lucretia Mott, 1842

On April 10, 1811, Lucretia Coffin married James Mott at Pine Street Meeting in Philadelphia. They had six children. Their second child, Thomas Mott, died at age two. Their surviving children all became active in the anti-slavery and other reform movements, following in their parents' paths. Her great-granddaughter May Hallowell Loud became an artist.

Mott died on November 11, 1880 of pneumonia at her home, Roadside, in Cheltenham, Pennsylvania. She was buried near to the highest point of Fair Hill Burial Ground, a Quaker cemetery in North Philadelphia.

Mott's great-granddaughter served briefly as the Italian interpreter for American feminist Betty Friedan during a controversial speaking engagement in Rome.[26]
Legacy[edit]
Designations

Pennsylvania Historical Marker
Official name Lucretia C. Mott
Type Roadside
Criteria Civil Rights, Government & Politics, Government & Politics 19th Century, Religion, Underground Railroad, Women
Designated May 01, 1974
Location PA 611 at Latham Pkwy., N of Cheltenham Ave., Elkins Park
Marker Text Nearby stood "Roadside," the home of the ardent Quakeress, Lucretia C. Mott (1793-1880). Her most notable work was in connection with antislavery, women's rights, temperance and peace.


U.S. postage stamp commemorating the Seneca Falls Convention titled 100 Years of Progress of Women: 1848–1948 (Elizabeth Cady Stanton on left, Carrie Chapman Catt in middle, Lucretia Mott on right.)

Susan Jacobywrites, "When Mott died in 1880, she was widely judged by her contemporaries... as the greatest American woman of the nineteenth century." She was a mentor to Elizabeth Cady Stanton, who continued her work.[27]

A version of the Equal Rights Amendment from 1923, which is different from the current version and is written, "Men and women shall have equal rights throughout the United States and every place subject to its jurisdiction. Congress shall have power to enforce this article by appropriate legislation.," was named the Lucretia Mott Amendment.[28][29]

A stamp was issued in 1948 in remembrance of the Seneca Falls Convention, featuring Elizabeth Cady Stanton, Carrie Chapman Catt, and Lucretia Mott.

In 1983, Mott was inducted into the National Women's Hall of Fame.[30]

Mott is commemorated along with Elizabeth Cady Stanton and Susan B. Anthony in a sculpture by Adelaide Johnson at the United States Capitol, unveiled in 1921. Originally kept on display in the crypt of the US Capitol, the sculpture was moved to its current location and more prominently displayed in the rotunda in 1997.[31]

The Lucretia Mott School in Washington D.C. was named for her,[32] as was P.S. 215 Lucretia Mott; the latter closed in 2015.[33]

The U.S. Treasury Department announced in 2016 that an image of Mott will appear on the back of a newly designed $10 bill along with Sojourner Truth, Susan B. Anthony, Elizabeth Cady Stanton, Alice Paul and the 1913 Woman Suffrage Procession. Designs for new $5, $10 and $20 bills will be unveiled in 2020 in conjunction with the 100th anniversary of American women winning the right to vote via the Nineteenth Amendment.[34][35]
See also[edit]

History of feminism
Jane Johnson (slave)
List of suffragists and suffragettes
Suffragette
Women's Social and Political Union
Women's suffrage in the United States
References[edit]

^ Faulkner 2011, pp. 8, 14.
^ Faulkner 2011, p. 12.
^ Payne 2011, p. 20.
^ Faulkner 2011, p. 14.
^ Faulkner 2011, pp. 24–27.
^ Faulkner 2011, p. 33, 34.
^ Faulkner 2011, pp. 34, 36.
^ Bacon 1999, p. 68.
^ Faulkner 2011, p. 169.
^ Faulkner 2011, p. 79.
^ Haydon 1841.
^ Rodriguez 2011, pp. 585–596.
^ Winifred, Conkling. Votes for women! : American suffragists and the battle for the ballot(First ed.). Chapel Hill, North Carolina. p. 27. ISBN 9781616207342. OCLC 1021069176.
^ Bacon 1999, p. 92.
^ Haydon 1840.
^ Bacon 1999, p. 105.
^ Faulkner 2011, p. 160.
^ The Free Religious Association 1907, pp. 30–31.
^ McMillen 2008, pp. 2–3.
^ Faulkner 2011, p. 147.
^ National Portrait Gallery, The Seneca Falls Convention.
^ Lockard.
^ Mott 1849.
^ Swarthmore College.
^ "Universal Peace Union Records, Collection: DG 038 - Swarthmore College Peace Collection". swarthmore.edu/Library/peace/.
^ Friedan 2001, p. 221.
^ Jacoby 2005, p. 95.
^ "Who was Alice Paul". Alice Paul Institute. Retrieved February 2, 2016.
^ ""Lucretia Mott" National Park Service". National Park Service. United States Government. Retrieved March 21, 2016.
^ National Women's Hall of Fame, Lucretia Mott
^ Architect of the Capitol.
^ The Washington Post Staff 1909.
^ "P.S. 215 Lucretia Mott – District 27 – InsideSchools". insideschools.org.
^ US Department of the Treasury.
^ Korte 2016.


Bibliography[edit]
Architect of the Capitol. "Portrait Monument of Lucretia Mott, Elizabeth Cady Stanton, and Susan B. Anthony". Washington, D.C.: Architect of the Capitol.
Bacon, Margaret Hope (1999). Valiant friend: the life of Lucretia Mott. New York, New York: Quaker Press of Friends General Conference. ISBN 9781888305111.
Faulkner, Carol (May 10, 2011). Lucretia Mott's Heresy: Abolition and Women's Rights in Nineteenth-Century America. University of Pennsylvania Press. ISBN 0-8122-0500-6.
The Free Religious Association (1907). Proceedings at the Fortieth Annual Meeting of the Free Religious Association. Boston: Adams & Company. pp. 30–31.
Friedan, Betty (2001), "The enemies without and the enemies within", in Friedan, Betty(ed.), Life so far, New York: Touchstone, p. 221, ISBN 9780743200240
Haydon, Benjamin Robert (1840). "The anti-slavery society convention". Retrieved July 19, 2008.
Haydon, Benjamin Robert (1841). "The Anti-Slavery Society Convention, 1840". National Portrait Gallery, London. NPG599, Given by British and Foreign Anti-Slavery Society in 1880
Jacoby, Susan (2005). Freethinkers: a history of American secularism. New York: Metropolitan/Owl. p. 95. ISBN 9780805077766.
Korte, Gregory (April 21, 2016). "Anti-slavery activist Harriet Tubman to replace Jackson on $20 bill". USA Today. Retrieved August 7, 2016.
Lockard, Joe. "A Sermon to the Medical Students, 1849". The Antislavery Literature Project.
McMillen, Sally Gregory (2008). Seneca Falls and the Origins of the Women's Rights Movement. New York: Oxford University Press. ISBN 0-19-518265-0.
Mott, Lucretia (December 17, 1849). "Discourse on Woman". National American Woman Suffrage Association Collection. American Memory, Library of Congress.
Phil Wallace Payne (September 30, 2011). Writes of Passage: Threads in the Fabric of Our Times. Xlibris Corporation. p. 20. ISBN 978-1-4653-4861-6.[self-published source]
"The Seneca Falls Convention". National Portrait Gallery, Smithsonian Institution. Archived from the original on June 3, 2013. Retrieved March 6, 2014.
Rodriguez, Junius P. (2011), "Entries, O–W", in Rodriguez, Junius P. (ed.), Slavery in the modern world: a history of political, social, and economic oppression, Santa Barbara, California: ABC-CLIO, LCC, ISBN 9781851097883
"1860 Founders and the Quaker Tradition". Swarthmore College. Archived from the original on September 30, 2015.
"Treasury Secretary Lew Announces Front of New $20 to Feature Harriet Tubman, Lays Out Plans for New $20, $10 and $5". US Department of the Treasury. April 20, 2016. Retrieved December 11, 2017.
The Washington Post Staff (April 9, 1909). "Mott School Completed". The Washington Post.
Further reading[edit]
Bacon, Margaret Hope (1989). Mothers of feminism: the story of Quaker women in America. San Francisco: Harper & Row. ISBN 9780062500465.
Cromwell, Otelia (1958). Lucretia Mott. Cambridge, Massachusetts: Harvard University Press. OCLC 757626.
Mott, Lucretia (author); Greene, Dana (editor) (1980). Lucretia Mott, her complete speeches and sermons. New York: The Edwin Mellen Press. ISBN 9780889469686.
Mott, Lucretia (author); Hallowell, Anna Davis (editor) (1884). James and Lucretia Mott. Boston: Houghton, Mifflin and Company.
Hare, Lloyd C.M. (1937). The greatest American woman, Lucretia Mott. New York: The American Historical Society, Inc. OCLC 1811544.
Mott, Lucretia (author); Palmer, Beverly Wilson (2002). Selected letters of Lucretia Coffin Mott. Urbana, Illinois: University of Illinois Press. ISBN 9780252026744.
Unger, Nancy C. (February 2000). "Mott, Lucretia Coffin". American National Biography Online.


External links[edit]
Wikimedia Commons has media related to Lucretia Mott.

Works written by or about Lucretia Coffin Mott at Wikisource
About Lucretia Coffin Mott, Lucretia Coffin Mott Chronology
Lucretia Mott, Women's Rights, National Historical Park, New York, National Park Service
Lucretia Mott Biography, Civil Rights Activist, Women's Rights Activist (1793–1880), biography.com
Lucretia Mott, history.com
The Lucretia Mott Papers
Lucretia Mott's biography from the Smithsonian
Biography on the National Women's Hall of Fame site
The Liberator Files, Items concerning Lucretia Mott from Horace Seldon's collection and summary of research of William Lloyd Garrison's The Liberator original copies at the Boston Public Library, Boston, Massachusetts.
"Lucretia Mott". Quaker Abolitionist, Suffragist, and Educator. Find a Grave. January 1, 2001. Retrieved August 18, 2011.
Lucretia Coffin Mott, Discourse on woman, 1849 (From a book, Chapter 6, without pagination, continuous text), in google books
Michals, Debra "Lucretia Mott". National Women's History Museum. 2017.

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