2022/10/17

The Life of Margaret Fell

The Life of Margaret Fell

The Life of Margaret Fell

Based on Margaret Fox of Swarthmoor Hall by Helen G. Crosfield, Headley Brothers, Bishopsgate, E.C. (1913)

Margaret Fell was called the Nurturing Mother of Quakerism. Her home was the early organizational headquarters of the Religious society of Friends, as the Quakers are also known. Note that, like Betsy Ross, the name she is best known by is neither the name she was born with, nor the name she died with, but was the name of her first husband. After marrying George Fox in 1669, she changed her name to Margaret Fox, a name by which she is sometimes known.

1614

Margaret Askew is born at Marsh Grange in the Parish of Dalton, in Fournis in Lancashire, of good and honest parents. Her father is John Askew and she has one sister. On her father's death she is left 6000 pounds.

1632

Thomas Fell marries Margaret Askew and they live at Swarthmoor Hall. Thomas Fell was a young barrister of Gray's Inn, about 34 years of age. He had inherited Swarthmoor and the estate of Hawkswell near Ulverston from his father, George Fell, an attorney-at-law. This property was of considerable extent, comprising most of the land from Swarthmoor Hall to Morecambe Bay. In 1641 Thomas Fell was made Justice of the Peace for Lancashire and some years later Judge of Assize of the Chester and North Wales Circuit. Several times during the years 1646-1653 he represented Lancashire in parliament. He was made Sequestrian Commissioner for Safety in 1648. In 1649 he was given the office of Vice-Chancellor of the County Palatine of Lancaster and in 1655 that of Chancellor of the Duchy of Lancaster. Religion was a serious matter to both Judge Fell and Margaret. The Judge in the latter years of his life did not approve of Cromwell's assumption of authority in civil and religious matters and declined to play an active role in the Government. Margaret Fell writes that the first 20 years of her marriage was spent seeking of the best ways to serve God which included having traveling ministers stay at Swarthmoor.

1652

At the time of the arrival of George Fox, the Fell household included the following children: Margaret, aged 19; Bridget, Isabel, George b. 1639, Sarah, Mary, and Susanna. Rachel b. 1653 would be born the next year. William Caton, later a Quaker journal writer, was a companion for George and was being educated at Swarthmoor with the other children.

1652

First visit of George Fox. Judge Fell was away on the Welsh circuit. Margaret, her servants (among whom are Mary Askew, Anne Clayton, Thomas Salthouse) and her children become convinced of the truth of Fox's ministry. Fox, in church, speaking before the sermon asks, "You will say Chirst saith this, and the apostles say this; but what canst thou say? Art thou a child of Light, and hast thou walked in the Light, and what thou speakest is it inwardly from God?" Margaret tells us that "this opened me so, that it cut me to the heart, and then I saw clearly we were all wrong. So I sat down in my pew again and cried bitterly: and I cried in my spirit to the Lord, 'We are all thieves; we have taken the Scripture in words, and know nothing of them in ourselves.' After Fox leaves Richard Farnsworth and James Nayler follow in his steps to Swarthmoor. Judge Fell, before he arrives at the hall is greeted by neighbors who warn him that his family has been taken out of their religion. However, Farnsworth and Nayler persuade him to not act hastily. That night Fox returned and conversed with Thomas Fell and made a good impression so that from then on Judge Fell, though not a convinced Friend was sympathetic to their cause, allowing Swarthmoor Hall to be a meeting place and haven for Friends. He also was a protector, as after his death, a storm of persecution broke out in the North of England.

1653

George Fox is beaten by a mob at Ulverston on his way to Swarthmoor and young George Fell is pummeled too. While the Judge is away Fox and Nayler are imprisoned.

1653-1658

Life at Swarthmoor is described as very loving, both amongst Margaret's family and the servants. William Caton says, "Oh! The love which in that day abounded among us, especially in that family! And oh! The freshness of the power of the Lord God, which then was amongst us; and the zeal for Him and His truth, the comfort and refreshment which we had from His presence - the nearness and dearness that was amongst us one towards another, - the openings and revelations which we then had!" During this time many traveling Friends and Friends meetings are held at Swarthmoor. Margaret also raises money for Quakers in prison and those in need of money as well as organizing the Kendal fund. A number of Epistles written by Margaret Fell can be found here.

October, 1658

Judge Thomas Fell dies. Margaret inherits Swarthmoor Hall and her son George the rest of the estate. The trustees are Friends Anthony Pearson and Gervase Benson. George Fell was about 20 and a law-student at Gray's Inn, London. George had to obtain the King's pardon for his father's service during the Commonwealth or lose his estate. George eventually drifts away from the Quakers.

1659

Two weeks after the restoration of Charles II, soldiers appear at Swarthmoor and arrest George Fox on charges of treason. Fox is imprisoned at Lancaster Castle dungeon for 20 weeks. Margaret Fell left Swarthmoor in the summer of 1660 to visit the King and secure Fox's release accompanied by fellow-Friend Anne Curtis (whose father was executed for Royalist sympathies during Cromwell's time). They secure Fox's removal from jail to London to answer the charges there. Full liberty was then ordered for Fox by the King. See her letter to the king at The Quaker Writings Home Page or her letter to her children.

1661

The insurrection of the Fifth Monarchy Men, in which Quakers did not take part, is used as a pretext for renewed persecution. Margaret obtains a proclamation of freedom to Quakers from the King and Council and returns home after an absence of 15 months. A great deal of the correspondence between Margaret and her children during this time survives.



January 29, 1662

daughter Margaret is married to John Rous (d. 1694), merchant of London, later a Quaker missionary in Barbadoes and Massachusetts; a few months later Bridget marries John Draper of Headlam in Durham, son of Henry Draper, a friend of George Fox.

1662

An act to suppress the Quakers passes parliament by which they can be imprisoned for refusing to take the Oath to the King. Again Margaret goes to London to intercede with the King who hears her favorably. She then travels from Devonshire to Northumberland with her daughters Sarah and Mary as a traveling Quaker minister.

1664

Returning to Swarthmoor, the Hall is ransacked and Fox arrested and thrown into Lancaster Gaol. Later Margaret is arrested and refusing to take the oath is placed in Lancaster Castle also, the chief magistrate behind this act being Colonel Richard Kirkby. It was Kirkby's father who had been replaced as the local magistrate by Thomas Fell in 1641 when Parliament deposed Charles I, and afterwards lost much of their land. In the trials it is clear that the purpose of the Judges is to prevent Quakers from meeting together as they attempt to get Fox and Fell to agree to this and only try to get them to say the Oath of Obedience after they refuse. Margaret's answer was "...this I shall say, as for my allegiance, I love, own, and honor the King and desire his peace and welfare; and that we may live a peaceable, a quiet and a godly life under his government, according to the Scriptures; and this is my allegiance to the King. And as for the oath itself, Christ Jesus, the King of Kings, hath commanded me not to swear at all, neither by heaven, nor by earth, nor by any other Oath." She then spent 6 months in Lancaster Gaol after which there was a trial 21 September 1664 at which she was committed to life in prison and forfeiture of her property. Her answer to this sentence was, "Although I am out of the King's protection, yet I am not out of the protection of the Almighty God." Fox was also committed and moved to Scarborough prison. Her daughters tried to get the King to intercede, but he did not have the power to overturn acts of Parliament. The Conventicle act was passed soon afterwards and persecution of the Friends, in fact, increased. During 1664, while she was in prison, her daughter Isabel was married to William Yeamans, a Quaker merchant of Bristol. Margaret Fell remained in prison for 4 and a half years except for a brief parole in 1665. During her imprisonment she took up the pen, writing Religious phamplets (published by Ellis Hookes in London). William Caton dies. The Plague and great fire sweep London. In January 1665 the King granted her forfeited estate to her son George Fell, who was no longer a Quaker. However, he left his sisters in charge of Swarthmoor as he preferred the city. George married Hannah Potter, widow, daughter of Edward Cooke in 1668. Quaker meetings continued at Swarthmoor unabated. See 1664 letter to John Rouse.

Title of a pamphlet written in prison: Women's Speaking Justified, Proved and Allowed of by the Scriptures, All Such as Speak by the Spirit and Power of the Lord Jesus And How Women Were the First That Preached the Tidings of the Resurrection of Jesus, and Were Sent by Christ's Own Command Before He Ascended to the Father (John 20;17). /p>

Summer 1668

By order of the King and council Margaret Fell was released from Lancaster prison. On 26 August, 1668 Mary Fell married Thomas Lower of Cornwall, a Quaker convinced by Fox in 1656 along with his aunt, Loveday Hambly.

Summer 1669

Fox writes, "I had seen from the Lord a considerable time before that I should take Margaret Fell to be my wife. And when I first mentioned it to her, she felt the answer of life from God thereunto." They obtained clearness from Margaret's children and the Quakers in Bristol and were married 27 October, 1669. On returning to Swarthmoor she was again imprisoned in Lancaster for breaking the Conventicle act preventing Quaker meetings where she remained for about a year. A few months after her release, Fox leaves for America. Not long after he returns in 1673, he is thrown into prison in Worcester for unauthorized meetings. Margaret again intercedes with the King and eventually in 1675, Fox is freed. After recuperation at Kingston with the Rouses they spend over a year together at Swarthmoor. There they are busy building the organizational structure of the Friends.

1677

Fox leaves for Holland.

1679

Fox leaves for London where his service for the rest of his life chiefly lay.

1681

Sarah Fell marries William Meade, linen draper of London. Sarah had been Clerk of the Lancashire Women's Quarterly Meeting and the person most concerned with the family's finances.

1684-5.
1686

James II issues the act of Toleration and all Quakers are freed from prison.

1688

Meeting house built at Swarthmoor.

January 13, 1691

George Fox dies. After his death, Margaret Fox spent the remaining years except for one journey to London, in the quiet home-life of Swarthmoor. August 1691 - Susanna Fell marries William Ingram of London. It is said the Margaret oversaw the publishing of Fox's journals after his death.

April 23, 1702

She dies. Her last words being, "I am in Peace." She was buried at Swarthmoor Meeting-house. No headstone marks her resting-place.


Information on this page provided by James Quinn. Visit Gwynedd (Pennsylvania) Friends Meeting.

The Life of George Fox

The Life of George Fox

The Life of George Fox

Based on George Fox Seeker and Friend by Rufus Jones, 1930, Harper and Bros., New York & London. All quotes are Fox's own words.

July 1624

George Fox is born at Fenny Drayton ("Drayton in the Clay"), Leicestershire, England, of humble but "honest and sufficient" parents (middle-class family with Puritan leanings). He speaks kindly of his parents and up-bringing in his journals. At some point he was apprenticed as a shoemaker.

1643

The first crisis at age 19: "...the Lord, who said unto me: 'Thou seest how young people go together in vanity, and old people into the earth; thou must forsake all, young and old, keep out of all, and be as a stranger unto all. Then at the command of God, the ninth of the Seventh month, 1643, I left my relations, and broke off all familiarity or fellowship with young or old." The thing that thew him into commotion was the discovery that professions of religion were hollow in the lives of those who composed the Church. A second probable cause was that Fox believed in a religion of life and a faith in the divine possibilities in man's nature, while the preaching in the local church tended to be focused on the depravity of mankind, the domination of Satan and harrowing accounts of eternal damnation. He began three years of wandering about looking for answers.

1646

On the road to Coventry: "...all Christians are believers, both Protestants and Papists" ... it was made clear to Fox "that if all were believers, then would all be born of God and passed from death to life, and that none were true believers but such; and though others said they were believers, yet they were not." Walking the fields it was "opened to him", that "being bred at Oxford or Cambridge was not enough to qualify men to be ministers of Christ..."

1646

Fox's description of his moment of revelation: "When all my hopes in them [that is, in priests] and in all men were gone, so that I had nothing outwardly to help me, nor could I tell what to do, then, oh, then, I heard a voice which said, 'There is one, even Christ Jesus, that can speak to thy condition,' and when I heard it my heart did leap for joy. Thus when God doth work, who shall hinder it? And this I knew experimentally. My desire after the Lord grew stronger, and zeal in the pure knowledge of God, and of Christ alone, without the help of any man, book or writing. For though I read the Scriptures that spoke of Christ and of God, yet I knew Him not, but by revelation, as He who hath the key did open, and as the Father of Life drew me to His Son by His Spirit. Then the Lord gently led me along, and let me see His love, which was endless and eternal, surpassing all the knowledge that men have in the natural state, or can obtain from history or books; and that love let me see myself, as I was without Him." From 1645-1648 Fox continued to find his sense of direction, in conversation with Seekers and in reading the Bible. 

Salvation is for Fox complete normal spiritual health and moral power — a life victorious over man's darker side. The incorruptible seed of God, he maintained, can produce, and ought to produce a full-grown, holy, and sinless life. That exalted claim which Fox made at the outset of his ministry threw all the "professors", he say "into a rage," for they all "pleaded for sin and imperfection. None of them could bear to be told that any should come to Adam's perfection, into the image of God. Then they asked me, If I had no sin? I answered 'Christ, my Saviour, has taken away my sin, and in Him is no sin." This is the break from Puritanism.

Fox described his experiences as like being born again. "Thy name is written in the Lamb's book of Life which was before the foundation of the world, and I saw in this the new birth." Another time a tender voice seemed to say in his soul, "My love was always to thee and thou art in my love." It was through such experiences that his inward man was built. Another opening: "I saw that there was an ocean of darkness and death; but an infinite ocean of light and love, which flowed over the ocean of darkness. In that I saw the infinite love of God."

1647

He begins to preach, traveling about and working as an itinerant shoemaker. His ministry is centered in Mansfield and Nottinghamshire. Elizabeth Hooton and Amor Stoddard are two notable converts. The movement is first known as "The Children of the Light", but gradually is called the "Friends" or "Friends in the Truth" derived from John 1:9 ("the true light that lighteth every man that cometh into the world").

1648

In Leicester at a meeting held in a church to discuss religious issues: A woman asked a question from the first epistle of Peter, "What that birth was — a being born again of incorruptible seed, by the word of God, that liveth and abideth for ever?" The local priest said to her, "I permit not a woman to speak in the church." This brought Fox to his feet, who stepped up and asked the priest, "Dost thou call this place a church? or dost thou call this mixed multitude a church?" But instead of answering him, the priest asked what a church was? to which George replied, "The church is the pillar and ground of truth, made up of living stones, living members, a spiritual household, of which Christ is the head; but he is not the head of a mixed multitude, or of an old house made up of lime, stones and wood." This set them all on fire; the priest came down from his pulpit, the others out of their pews, and the discussion was broken up. (from Janney's Life of Penn)

1649

He interrupts a sermon in Nottingham and is imprisoned. His stay is short and he converts the jailer. The sermon interupted was based on 2nd Peter 1:19 — "We have also a more sure word of prophecy, whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn and the day-star arise in your hearts." This text the preacher attempted to expound by saying, that the Scriptures were the "more sure word of prophecy, by which all doctrines, religions and opinions were to be tried." George Fox felt contrained to declare to the congregation, that the Apostle did not here allude to the Scriptures, but to the Holy Spirit, which Christ has said shall lead his disciples into all truth."

1650-52

He speaks after the sermon in Derby and is jailed for a year. His message was that people should stop disputing about Christ and obey him. He again converts the jailer. It is at his trial that Judge Bennett fixed upon his movement the word Quaker after Fox asked him to quake before the Lord. He goes to Yorkshire and is welcomed by the Seekers there (1651). Amongst those convinced then and in 1652 are William Dewsbury, James Nayler, Thomas Aldam, Richard Farnsworth, Thomas Killam, Edward Burrough, John Camm, Richard Hubberthorne, Miles Halhead, Thomas Taylor, Jane and Dorothy Waugh, Ann Audland, Elizabeth Fletcher, Francis Howgill, John Audland and Durant Hotham (although Seekers would need little convincing — this list includes many prominent Quaker ministers). He visits and climbs Pendle Hill (1652) "...and I was moved of the Lord to go up to the top of it...From the top of this hill the Lord let me see in what places he had a great people to be gathered." He preaches at Firbank Chapel in Westmoreland to about a thousand persons. About this meeting Francis Howgill says, 'The kingdom of God did gather us, and catch us all as in a net and His heavenly power at one time drew many hundreds to land." After this the Quaker movement with Fox at its head becomes a force and many of those present become ministers for the movement.

1652

He meets and convinces Margaret Fell of Swarthmore Hall, who after the death of her husband, Judge Fell in 1658 will marry Fox. Margaret Fell becomes the chief organizer of the Society of Friends.

1654

The movement spreads rapidly from the North country to Bristol and London, carried by numerous Quaker ministers.

Spring, 1655

Fox meets with Cromwell. The meeting goes well and they part respectful of one another. However, a persecution of Friends soon begins. At a second meeting in 1656 Fox advises Cromwell not to take the crown and pleads for the sufferings of Friends in prison. Cromwell dies 3 September, 1658.

1655-1675

IMPRISONMENTS. After visiting Cromwell, Fox goes north and is imprisoned in Carlisle on blasphemy charges. After he is freed by Justice Anthony Pearson (before being hung) he is imprisoned again in Launceston Castle as a vagrant trouble-maker. They were thrown there into the lowest dungeon, called Doomsdale, from which few return alive (usually reserved for witches and murderers). Fox had offended the judge mightily by not removing his hat. On the wall of the dungeon Fox wrote, "I was never in prison that it was not the means of bringing multitudes out of their prisons." Fox was freed in September 1656. Next he was imprisoned in Lancaster Castle, June-September 1660 on charges of stirring up an insurrection against newly restored King Charles II. Charges were dropped after he appeared in London in October 1660. He was imprisoned 1 month in Leicester in September 1662 for refusing to take an oath of Allegience. The longest imprisonment was in Lancaster, beginning in early 1664 and ending in Scarborough, September 1666. Margaret Fell and many other Quakers shared this imprisonment with him. An act for suppressing the Quakers had been passed May 1662. Margaret was sentence to life in prison (the King pardoned her after 4 1/2 years and eventually she was returned her forfeited property). His final, eighth imprisonment began in Worcester, 17 December 1673 and ended in London 12 February, 1675, when Sir Matthew Hale quashed the indictment. During this last imprisonment he wrote his journals.

1657

Fox preaches in Wales, then Scotland. Scots converts include Alexander Jaffray, George Keith and Col. David Barclay (father of Robert Barclay).


1658

Isaac Pennington is convinced. His "Works", views on the Bible and "on the ground of unity and liberty".

1658-1660

The first organizational foundation is laid — plans were worked out for holding meeting for worship, for simple affairs of business, for recording births and deaths, for collections to care for the poor, for those in prison and for those who were engaged in publishing truth. Arrangements were drawn up for dealing with those who walked disorderly and for the general care of the flock and the simple form of Quaker marriage took shape. A 1661 Nottingham court decision made legal the marriage ceremony. People would come to Quaker worship services to hear him speak as he did until the end of his life, but he taught them to value the silent waiting for God. The worship service became a new type of group mysticism.

1660
1661
1662

The Quaker Act passes, making being a Quaker a cause of imprisonment.

1664, 1670

Conventicle Acts pass, causing more prisons to fill up with Quakers.

1667

William Penn becomes a Quaker.

May-September 1669

Extensive and strenuous journey through Ireland

27 October 1669

Fox marries Margaret Fell at Broadmead Meeting house in Bristol. He was to spend only 5 of his remaining 21 years with his wife.

3 August 1671

He leaves for America. Jan 1672 — Sets sail from Barbadoes to Jamaica. Next he went to Maryland. He visits with the Indians there. Next he goes to New England via New Castle Delaware, West Jersey (stayed there with the Indians), Middletown in East Jersey, Oyster Bay New York (stayed with Richard Hartshorn), then to Rhode Island. His companions were James Lancaster, Christopher Holder, Elizabeth Hooton (dies in Barbadoes), Robert Widders, George Pattison, John Cartwright, John Burnyeat and others. He then traveled in reverse, again staying with the Indians, this time in today's Pennsylvania, and then back to Maryland where he stayed with John Edmundson and William Willcock. Next he travels to Virginia and Carolina and then back, yet again to Maryland. He sails for England 5 May, 1673, and lands at Bristol, returning from America. See his Letter to the governor of Barbados, 1671.

1677

Visit to Holland and Germany. A second visit was made in 1684.

After 1673

The last years were burdened with heavy responsibilities, with suffering over persecution, and with the sadness incident to misunderstanding and opposition within the fold. He bore all these things nobly and moved straight forward toward the completion of his work and mission with a manly heart (Rufus Jones).

11 January, 1691

Fox dies in London. "All is well; the Seed of God reigns over all, and over death itself."

Notes

Possible preceding influences on Fox noted by Rufus Jones:

  • The Familists: a widespread mystical sect that owed their origin and body of ideas to a Dutch mystic named Henry Nicholas (b. 1501).
  • Jacob Boehme (1575-1624) of Silesia, whose works were translated and distributed in England in the 1640s.
  • The Dutch Collegians at Rynsburg where Spinoza lived for three years.
  • Thomas Munzer, a contemporary of Luther's who first suggested the inward Light as the very principle and basis of a reformed Christianity. Munzer was influenced in turn by John Tauler. Sebastian Frank followed Munzer as an exponent of the Inward Light. Frank in turn was an influence on Jacob Boehme. Frank wrote Of the Tree of Knowledte of Good and Evil which was translated into English by John Everard (1575-1650).
  • English exponents of the Inner Light: Giles Randall, Francis Rous, William Dell, John Saltmarsh and Peter Sterry.

A bit more of Fox's religious thinking (according to Rufus Jones)

  • Names Fox used for the "Inner Light": "The Christ Within"; "the Spirit of God within us"; "the Light within"
  • Fox did not believe in predestination. Every person comes into the world from the creative hand of God with the divine possibility of coming into the condition of Adam before he fell. The individual himself must no doubt first come up through the flaming sword, through struggle, temptation and suffering, but the possibility of that victorious attainment lies within the sphere of the will of everyone who is born. Nobody is doomed to go wrong. No one is fated for evil in advance. No person's destiny is rolled off without the consent of his own will. The key to all doors that open into life or into death for man is in his own hands.
  • It is the guiding principle of the light within that makes a man able to choose rightly. He cannot be religiously effective unless there is a seed of spiritual life within him. On this Fox rests his claim that man is the only possible type of temple that really has a true holy place in it. Outward buildings and, books and priests are insufficient. Scripture texts do not work by magic, nor as fetishesThey can be used effectively only as they are spiritually applied.
  • Spiritual authority, though, is not infallible. Fox was humble about the quality and range of his own revelations. He does not claim that they are on a level with the revelations given in Scripture. But he did insist that God spoke to him and through him and he is confidently certain that God sends him forth to speak prophetic messages to the world.
  • The Friends' form of worship then was designed as an outgrowth of Fox's belief in and his experience of this close, intimate inward relation between God and man. The problem is never one of going somewhere to find a distant or a hidden God. The problem rather is one of human preparation for meeting and communing with a God who is always near at hand but cannot be found and enjoyed until the soul is ready for such an exalted experience.
  • Similar to the personality of George Fox, the Friends religion is both an inward religion and a call to action. George Fox spoke out against slavery, for women in the ministry, he saw the Light within the Indians and Africans, and wanted both boys and girls to study everything practical and useful under creation. He was against war, and refused to fight. He believed in treating all men as deserving equal respect, be they king or beggar, since all have that of God in them.

Final note: George Fox was not a polished or gifted writer. His several volumes of journals attest to this.


Information on this page provided by James Quinn. Visit Gwynedd (Pennsylvania) Friends Meeting.

George Fox by Major Douglas - Ebook | Scribd

George Fox by Major Douglas - Ebook | Scribd

George Fox: The Red-Hot Quaker

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The story of George Fox’s life suffers from two great disadvantages which the reader should always bear in mind.

In the first place, the old, strange, stilted language, used by all in his day, makes it difficult for us to feel as much at home with him as we should do. We must remember that even Salvationists in our own days are tempted when they write to give up their simple, everyday language, and to wrap up their thoughts more fashionably. But those who will try to see George Fox, as he so often was to be found, praising the Lord in a stinking prison cell, will be able in spite of his strange words to grasp his glorious meaning.

And then we have also to remind ourselves that he had little chance either to observe or to organize any regular and effective warfare. For over a hundred years England had been victimized by religious discussions until the very idea of real worship had been almost lost. No wonder at poor George’s perplexities when his hungry soul began to long for God, and no wonder that the great note of his whole life thereafter was so largely that of avoiding whatever others did. If he could anywhere have seen how singing processions, flags, music, open-air demonstrations could be used in the power of the Holy Ghost to the salvation of the people; and if he could have been allowed to organize accordingly, all England would have been stirred and perhaps delivered at once from the curses of formalism and spiritual death. But it may be that God only granted him light according to what it was then possible to do. He lived a prophet’s life leaving to us in these days of liberty, not a complete description of our duties, but an example of fearless, devoted service, that, alas, but few have ever attempted to follow.
LanguageEnglish
PublisherPapamoa Press
Release dateDec 2, 2018
ISBN9781789127393

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George Fox: The Red-Hot Quaker

2022/10/16

The spirit of the Quakers : Free Download, Borrow, and Streaming : Internet Archive

The spirit of the Quakers : Free Download, Borrow, and Streaming : Internet Archive

The spirit of the Quakers


Publication date 2010Topics Society of Friends, Society of Friends -- History -- SourcesPublisher New Haven : Yale University Press in association with the International Sacred Literature Trust





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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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Editorial Reviews

From Publishers Weekly
Durham is an English Quaker, "convinced" (the Quaker term for those not born to the faith) to join the faith in 1999. The book is fairly idiosyncratic in its organization. The lengthy history of Quakerism (begun around 1650) is covered in a four-page chronology. Durham's exposition introduces excerpts from major Quaker writers. This principle makes theoretical sense, since Quakers, known early as "publishers of truth," have been voluminous writers and journal-keepers. But major points get submerged; Quakerism has a notable history in America of objecting to the institution of slavery, for example, but that's not apparent in this book. Additional exposition would have better marshaled and provided context for the excerpted material. Durham's British roots and his affiliation with the unprogrammed wing of Quakerism also dramatically affect his selection of essential writers and even his timeline. Rufus Jones and William Penn are underrepresented; Richard Foster, a well-known evangelical Quaker, is altogether absent. Anthologies invariably evoke this kind of debate. Yet this is a disappointingly limited introduction for Americans. British Quakers may well be more satisfied.
(c) Copyright PWxyz, LLC. All rights reserved. --This text refers to the paperback edition.
Review
"They [the Quakers] are fascinating. . . . Durham directs the reader to the movement's most articulate members. . . . The reader sees what goes on in Quaker meetings [and] how inspired members have contributed to social change in many areas."--Susan Salter Reynolds, Los Angeles Times
-- Susan Salter Reynolds ― Los Angeles Times --This text refers to the paperback edition.
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ASIN ‏ : ‎ B007XQ36RS
Publisher ‏ : ‎ Yale University Press (November 16, 2010)
Publication date ‏ : ‎ November 16, 2010
Language ‏ : ‎ English
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Print length ‏ : ‎ 256 pagesBest Sellers Rank: #933,809 in Kindle Store (See Top 100 in Kindle Store)#105 in Quaker Christianity (Kindle Store)
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Victoria Ekk

4.0 out of 5 stars enlightening Quaker writingReviewed in the United States on January 2, 2015
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I was challenged by the selected readings. This is a book to help you grow towards a more spiritual self.


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Char

5.0 out of 5 stars Since birth...Reviewed in the United States on August 8, 2017
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Very interesting read...

One person found this helpful

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Peter Dale

5.0 out of 5 stars Five StarsReviewed in the United States on October 28, 2014
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As advertised.


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The Spirit of the Quakers
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The Spirit of the Quakers
(The Spirit of ...)
by Geoffrey Durham
 3.98  ·   Rating details ·  45 ratings  ·  8 reviews
An inspiring and enlightening introduction to Quakerism, the second title in the Yale University Press “The Spirit of . . .”series

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. (less)
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Paperback, 256 pages
Published November 16th 2010 by Yale University Press (first published November 1st 2010)
ISBN0300167369  (ISBN13: 9780300167368)
Edition LanguageEnglish
SeriesThe Spirit of ...
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 Average rating3.98  ·  Rating details ·  45 ratings  ·  8 reviews

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Linda Hepworth
Dec 15, 2019Linda Hepworth rated it liked it
The author's stated aim in writing this book was to "guide new readers down the hidden paths of Quaker literature in a logical way, based on my own experience and a sense of what they might want to know next." However, he acknowledged that this might not work for everyone and invited his readers to "dip in wherever you wish". Having found that reading in a sequential way wasn't working for me, I adopted the latter approach for the majority of the book and found that this enabled me to remain engaged with the writing. By dipping in and out of the book over two week period I felt able to spend time reflecting on the various contributions. I already knew something about the tenets of Quakerism before I started reading but gained considerably more depth to my knowledge by the time I'd finished.
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Katy
Mar 30, 2021Katy rated it really liked it
An easily digestible and moving introduction to Quaker beliefs and ethos, this book is like several books in one. It includes quotes, analysis, and Quaker journals.
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Mjlibrary NDSCS
Oct 05, 2012Mjlibrary NDSCS marked it as to-read
Shelves: etransmitter
289.609 Sp48
Unlike the other books in the group, Quakers are The Religious Society of Friends; and they believe that everyone can experience God without the mediation of priests or religious leaders. Anyone can be a Quaker who accepts this premise. The movement began over 350 years ago, and well-known Quakers have been writing about peacemaking, simplicity, truth and equality for all of those years. There is considerable ignorance about the actual beliefs of Quakers, but Durham traces the development of the Society and gives a clear picture of contemporary Quaker faith and practice. He has been a Quaker since 1999 and is a regular speaker at Quaker events.
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Acacia Green
Jan 12, 2013Acacia Green rated it it was amazing
Quakerism involves following your inner light. If you are remotely questioning your religion or belief system, then I'd recommend this book.

This book takes you on a brief history of the movement, and while it's based on Christian beliefs, the Society of Friends has evolved over time, but the essence has remained the same.

I learned a lot about Quakers reading this book, had a lot of questions answered. Durham's writing is easy to read and looks at the movement without browbeating. Durham discloses his interest in the movement.

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Kaye
Nov 30, 2013Kaye rated it it was ok
Shelves: read_in_2013, religion
There was nothing overtly wrong with this book, but I just prefer a more narrative style. This consisted of many, many unrelated paragraphs, from all kinds of Quakers in different times.
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Bryan Richard
May 14, 2013Bryan Richard added it
I really found this an interesting book. It is the first book I have ever read about the Quakers. This one was written by a Quaker which made it more interesting.
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Alan Fricker
Jan 25, 2013Alan Fricker rated it really liked it
A long time in reading but only because I got distracted. very worthwhile collection of quaker writing


Top reviews from other countries

Phil Rogers
4.0 out of 5 stars Informative & Well constructedReviewed in the United Kingdom on April 21, 2014
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As a person interested in all things spiritual and one who is on a continuing journey of spiritual discovery, I have found myself being drawn towards the Quakers. This book is informative of the current thinking and practise of Quakers in the UK and gives a very broad historical perspective and position of the movement along with insight as to how and why it is what it is.
I would also add that I now have a much clearer view and understanding of Quakers.

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Amazon Customer
5.0 out of 5 stars Good compilation of writings from Quaker sourcesReviewed in the United Kingdom on January 22, 2018
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A lovely book to dip into. Good compilation of writings from Quaker sources, plus personal comments from the author.

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James Pavitt
5.0 out of 5 stars The perfect introductionReviewed in the United Kingdom on June 21, 2012
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Beautifully written in a plain an simple style this is an excellent introduction to contemporary Quaker practice. Highly recommended reading for all who are new to Friends.

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Mr. G. Wheatley
4.0 out of 5 stars InterestingReviewed in the United Kingdom on September 28, 2015
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Has some interesting thoughts, but it is a long book and takes its time to make a point, I do recommend it but their are also other better written books out there.

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S E A
5.0 out of 5 stars Quakers in a spiritual nutshellReviewed in the United Kingdom on December 13, 2012
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An excellent and easily accessible introduction to Quakers in the 21st century, the book gets to the heart of what brings many people to the society of friends which is (as the title indicates) through spiritual questing.

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