Pub Date : 2021-06-01DOI: 10.3828/QUAKER.2021.26.1.4
A. Constantinou
This paper analyses the peacebuilding efforts of the official British Religious Society of Friends representative in Mandate Palestine, Daniel Oliver, and the Palestine Watching Committee (PWC). Previously unexamined documentation stored in the Friends House library and Haverford College archives details the extensive negotiations by Oliver and the PWC, which he co-founded, to influence British, Arab and Jewish senior political and royal officials. Combining individual and collective Quaker values concerning the Peace Testimony with a deep focus on British government colonial policies proved problematic. Internal fractions developed over the conduct of British forces in Palestine and the issue of Jewish immigration. Oliver defended the British government and continued to press for peace, demonstrating how patriotism significantly influenced his own spiritually guided message, while the PWC reduced its activities and became despondent over their lack of success and the decline of the Mandate.
{"title":"The Peacebuilding Endeavours of Daniel Oliver and the Palestine Watching Committee in Mandate Palestine, 1930-48","authors":"A. Constantinou","doi":"10.3828/QUAKER.2021.26.1.4","DOIUrl":"https://doi.org/10.3828/QUAKER.2021.26.1.4","url":null,"abstract":"\u0000This paper analyses the peacebuilding efforts of the official British Religious Society of Friends representative in Mandate Palestine, Daniel Oliver, and the Palestine Watching Committee (PWC). Previously unexamined documentation stored in the Friends House library and Haverford College archives details the extensive negotiations by Oliver and the PWC, which he co-founded, to influence British, Arab and Jewish senior political and royal officials. Combining individual and collective Quaker values concerning the Peace Testimony with a deep focus on British government colonial policies proved problematic. Internal fractions developed over the conduct of British forces in Palestine and the issue of Jewish immigration. Oliver defended the British government and continued to press for peace, demonstrating how patriotism significantly influenced his own spiritually guided message, while the PWC reduced its activities and became despondent over their lack of success and the decline of the Mandate.","PeriodicalId":36790,"journal":{"name":"Quaker Studies","volume":"26 1","pages":"119-135"},"PeriodicalIF":0.0,"publicationDate":"2021-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46983338","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-06-01DOI: 10.3828/QUAKER.2021.26.1.2
J. Doering
Quakers have had an ambivalent historical relationship with creativity, initially placing taboos around its creation and reception, but they now actively make and enjoy literature. This article explores what might constitute a Liberal Quaker Literary Aesthetic (QLA), and tests a theoretical model through an analysis of the poetry of British Quaker poets Philip Gross and Sybil Ruth. The QLA, it is suggested, consists of seven key features: openness, ambiguity and seeking; dialogical engagement; ethical rather than moral writing; creative attention; Quaker sensibility; an apophatic approach to the Divine; silence as presence and force. I argue that this QLA, while partially displayed by other writers of faith or none, is fully demonstrated by these writers, as a development in this context of particular values and the silent, apophatic approach found among British Liberal Quakers brought over into literary writing. I demonstrate that this QLA is a distinctive expression of Liberal Quakerism. I discuss its utility and suggest future avenues of research in comparison with other branches of Quakerism and other faith traditions and none.
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Pub Date : 2020-12-01DOI: 10.3828/QUAKER.2020.25.2.8
E. Bell
{"title":"Rosemary Moore, The Light in their Consciences","authors":"E. Bell","doi":"10.3828/QUAKER.2020.25.2.8","DOIUrl":"https://doi.org/10.3828/QUAKER.2020.25.2.8","url":null,"abstract":"","PeriodicalId":36790,"journal":{"name":"Quaker Studies","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"69942245","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-12-01DOI: 10.3828/quaker.2020.25.2.4
S. Angell
This article examines Penn’s attitudes toward family as displayed in two books (Innocency with Her Open Face Presented and No Cross, No Crown) that he wrote in 1669 while incarcerated in the Tower of London. The examination of Penn’s use of certain biblical references printed in the margins (Mt. 10:37; Mt. 19:29) suggests that Penn used these to create a layered text (similar to twenty-first-century hypertext) that helped to communicate in a veiled, but fervent, fashion his strong estrangement from his own birth family. The use of these Scripture passages renders as credible an early tradition from William Sewel that Penn’s father (Sir William Penn) was complicit in ensuring his son’s imprisonment in the Tower. The pattern of usage also tends to corroborate the generally accepted view that father and son were reconciled in 1670, before the elder Penn’s death. Comparing Penn’s use of these biblical passages on family with those of other Quaker contemporaries, the article demonstrates that at least two other Quakers also demonstrated estrangement from family through use of these Scriptures, but also proposes that the lesser use of such Scripture passages from most travelling Quakers who seem not to have been estranged from their families could be explained by the writers’ desires not to hurt their families with the wounding implication that they were not valued by the author.
{"title":"Leaving Father or Mother for Christ’s Sake: William Penn’s Veiled Autobiography through Scripture References","authors":"S. Angell","doi":"10.3828/quaker.2020.25.2.4","DOIUrl":"https://doi.org/10.3828/quaker.2020.25.2.4","url":null,"abstract":"\u0000This article examines Penn’s attitudes toward family as displayed in two books (Innocency with Her Open Face Presented and No Cross, No Crown) that he wrote in 1669 while incarcerated in the Tower of London. The examination of Penn’s use of certain biblical references printed in the margins (Mt. 10:37; Mt. 19:29) suggests that Penn used these to create a layered text (similar to twenty-first-century hypertext) that helped to communicate in a veiled, but fervent, fashion his strong estrangement from his own birth family. The use of these Scripture passages renders as credible an early tradition from William Sewel that Penn’s father (Sir William Penn) was complicit in ensuring his son’s imprisonment in the Tower. The pattern of usage also tends to corroborate the generally accepted view that father and son were reconciled in 1670, before the elder Penn’s death. Comparing Penn’s use of these biblical passages on family with those of other Quaker contemporaries, the article demonstrates that at least two other Quakers also demonstrated estrangement from family through use of these Scriptures, but also proposes that the lesser use of such Scripture passages from most travelling Quakers who seem not to have been estranged from their families could be explained by the writers’ desires not to hurt their families with the wounding implication that they were not valued by the author.","PeriodicalId":36790,"journal":{"name":"Quaker Studies","volume":"25 1","pages":"169-188"},"PeriodicalIF":0.0,"publicationDate":"2020-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46570857","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-12-01DOI: 10.3828/quaker.2020.25.2.6
M. D. Russ
To supplement Pink Dandelion’s eschatological framing of Quaker history, this study offers the theatrum mundi as a metaphor that makes explicit the narrative nature of eschatology. This metaphor is used to chart Quaker eschatology in Britain from its beginnings to the present, showing that, while Quaker ecclesiology has remained relatively consistent, the underlying eschatology has changed significantly. Successive generations of Quakers have continued to inhabit the liturgical ‘empty stage’ of the First Friends, while the shared theological ‘script’ has been altered and eventually abandoned. It is then suggested that this lack of a shared ‘script’ raises significant challenges to British Quakers being a community of hope.
{"title":"Quaker Eschatology in Britain through the Lens of Narrative","authors":"M. D. Russ","doi":"10.3828/quaker.2020.25.2.6","DOIUrl":"https://doi.org/10.3828/quaker.2020.25.2.6","url":null,"abstract":"\u0000To supplement Pink Dandelion’s eschatological framing of Quaker history, this study offers the theatrum mundi as a metaphor that makes explicit the narrative nature of eschatology. This metaphor is used to chart Quaker eschatology in Britain from its beginnings to the present, showing that, while Quaker ecclesiology has remained relatively consistent, the underlying eschatology has changed significantly. Successive generations of Quakers have continued to inhabit the liturgical ‘empty stage’ of the First Friends, while the shared theological ‘script’ has been altered and eventually abandoned. It is then suggested that this lack of a shared ‘script’ raises significant challenges to British Quakers being a community of hope.","PeriodicalId":36790,"journal":{"name":"Quaker Studies","volume":"25 1","pages":"207-225"},"PeriodicalIF":0.0,"publicationDate":"2020-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45849869","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-12-01DOI: 10.3828/quaker.2020.25.2.5
Judith Roads
Persuasion (convincement) is described as ‘linguistic choices that aim at affecting or changing the behaviours of others, or strengthening existing beliefs and behaviours of those who already agree’ (Halmari and Virtanen 2005). Many Quaker writers used their pamphleteering to promote a range of politico-religious demands: liberty of conscience, rejection of a separated priesthood and tithe-paying, and so on. This paper explores Friends’ varied approaches to persuasion and identifies a number of Aristotelian strategies observed in a corpus of early Quaker writings. Rhetorical power is generated by the interactions between the writer/speaker and the reader/listener, and Friends were enthusiastic in their attempts to influence the behaviour of their fellow creatures. A 1668 tract by Stephen Crisp is analysed in some detail to illustrate his gentle yet effective approach to promoting the Quaker way.
{"title":"Quaker Convincement Language: Using Pathos and Logos in the Seventeenth Century","authors":"Judith Roads","doi":"10.3828/quaker.2020.25.2.5","DOIUrl":"https://doi.org/10.3828/quaker.2020.25.2.5","url":null,"abstract":"\u0000Persuasion (convincement) is described as ‘linguistic choices that aim at affecting or changing the behaviours of others, or strengthening existing beliefs and behaviours of those who already agree’ (Halmari and Virtanen 2005). Many Quaker writers used their pamphleteering to promote a range of politico-religious demands: liberty of conscience, rejection of a separated priesthood and tithe-paying, and so on. This paper explores Friends’ varied approaches to persuasion and identifies a number of Aristotelian strategies observed in a corpus of early Quaker writings. Rhetorical power is generated by the interactions between the writer/speaker and the reader/listener, and Friends were enthusiastic in their attempts to influence the behaviour of their fellow creatures. A 1668 tract by Stephen Crisp is analysed in some detail to illustrate his gentle yet effective approach to promoting the Quaker way.","PeriodicalId":36790,"journal":{"name":"Quaker Studies","volume":"25 1","pages":"189-205"},"PeriodicalIF":0.0,"publicationDate":"2020-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48122629","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-12-01DOI: 10.3828/quaker.2020.25.2.3
Michael Birkel
In the 1650s, Samuel Fisher addressed an undated letter ‘To All the House of Jacob’, inviting Jews to attend to the light in their hearts. Composed in Hebrew, it consists almost entirely of allusions to the Jewish Scriptures or Christian Old Testament, much of it organised by clusters of images drawn from biblical sources. The letter is a call to repentance, drawing on the threats of divine wrath, particularly from the Psalms and the prophets. Since no English translation from Samuel Fisher’s time is known, one is offered here.
{"title":"Samuel Fisher’s Letter to the Jews: ‘To All the House of Jacob’","authors":"Michael Birkel","doi":"10.3828/quaker.2020.25.2.3","DOIUrl":"https://doi.org/10.3828/quaker.2020.25.2.3","url":null,"abstract":"\u0000In the 1650s, Samuel Fisher addressed an undated letter ‘To All the House of Jacob’, inviting Jews to attend to the light in their hearts. Composed in Hebrew, it consists almost entirely of allusions to the Jewish Scriptures or Christian Old Testament, much of it organised by clusters of images drawn from biblical sources. The letter is a call to repentance, drawing on the threats of divine wrath, particularly from the Psalms and the prophets. Since no English translation from Samuel Fisher’s time is known, one is offered here.","PeriodicalId":36790,"journal":{"name":"Quaker Studies","volume":"25 1","pages":"157-168"},"PeriodicalIF":0.0,"publicationDate":"2020-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43516680","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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