Quakers® FRIENDS GENERAL CONFERENCE of the Religious Society of Friends
An association of Baltimore, Canadian, Illinois, Lake Erie, New England, New York, Northern,
1510-B Race Street
Ohio Valley, Philadelphia, South Central, Southeastern and Southern Appalachian Yearly
Philadelphia, Pa. 19102
Meetings, Central Alaska Friends Conference, Piedmont Friends Fellowship (NC) and Manhattan
Entrance at corner of 15th and Cherry
(KS), Morgantown (WV) and Oread (KS) Monthly Meetings.
215-567-1965
Dwight Spann -Wilson, Exec. Director Dorothea C. Morse, Clerk
Lila E. Cornell, Assoc. Director Muriel Bishop, Alt. Clerk
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DAVIE Co. PUBIC ClaltR
MC)CKSMLF, NC
General Gathering of Friends, Ithaca, N.Y. June 28 -July 5, 1980
New Light
on Old Quaker
History
by Larry Ingle
For more than a decade, a massive
ground shift has been occurring in
the study of the English Revolu-
tion, a transformation having profound
effects on the way students of history
understand the crucial first period of
Quakerism. Unfortunately, most Friends,
despite an extraordinary interest in
history, know little about these changes,
Larry Ingle is a professor of history at the Univer.
_ sity of Tennessee in Chattanooga. His last article,
0-0 for the JouRNAL, "Writing a History of the Hick-
- site Separations, "appeared 1n the September 1/15,
1984, issue. He is an active member of Chat-
tanooga Meeting.
N FRIENDS JOURNAL May 1, 1986
c C
much less their import. (This lack of
awareness partially results from the fact
that the most creative revisionist is a
British scholar not widely known on this
side of the water and partially because
many writers of religious history too
often pursue their work locked inside an
overly narrow theological and institu-
tional framework.) Beyond the hard
cold facts—as fascinating as they may
be—are implications that have the
potential of reintroducing a way of
looking at the Religious Society of
Friends and its role in the modern world
that has been obscured for more than
200 years. These implications will also
force members of such diverse groups
as the New Foundation Fellowship and
George Fox sometimes preached outdoors
to large crowds of people. One day in 1651,
he sat silent on a haystack for several hours
"to famish them from words."
the Quaker Universalist Group, not to
mention average Friends, to reevaluate
their understandings of the 1650s.
Friends who know their early Quaker
history often begin with the works of
William C. Braithwaite and Rufus Jones,
the two giants who first uncovered most
of the basic details of early Friends' ex-
perience and placed them in the context
of religious developments. For all their
pioneering, however, Braithwaite and
Jones primarily wrote religious history
without setting their story securely in the
context of the English Revolution. It
was as though they were carefully de-
scribing a beaver lodge and somehow
overlooked the pond in which it was set,
the water in which the furry animals
swam, and the trees that supplied build-
ing material. It is easy to see that a
reader would not get a very clear picture
of the situation, however accurately the
beaver family's efforts were depicted.
Braithwaite's and Jones's overempha-
sis on the institutional and theological
and near omission of the critical revolu-
tionary setting that nurtured Quakerism
in its infancy have not remained uncor-
rected. Christopher Hill, the retired Ox-
ford master who has etched a place for
himself as the acknowledged authority
on the English Revolution, brought out
his first book on the subject in 1940 and
continues to contribute to a deeper un-
derstanding of the topic. Hill's interest
was not Quakerism per se but Quaker-
ism as one among many of the radical
groups that added to the bubbling fer-
ment of the 1650s. That only the Socie-
ty of Friends outlived the collapse of the
English experiment in republicanism
suggested to Hill that it somehow suc-
ceeded in encapsulating revolutionary
hopes and dreams and carrying them in-
to the future.
Over and over again Hill insisted on
creating the crucial context without
which, he iterated, one could never under-
stand the almost myriad groups that
sprang up. In his provocative study of
John Milton, the revolutionary poet
whose epic Paradise Lost made him a
byword in English literature, Hill sum-
marized his approach, not only fur
Milton but for others like him who
UAVIE CO. PUSUG UBRARY 13
MOCKSVILLE6 NO
struggled for fundamental change dur-
ing the period: "Awareness of the world
in which Milton wrote, and of the au-
dience for whom he wrote, ought to help
us to understand not only what his con-
scious self thought he was doing, but
what other more hidden intentions he
may have had, which myth and allegory
helped him both to realize and to dis-
guise from himself."
Under such masterful hands and with
such probing insight, way opened for
glimpsing whole new and still yet unex-
plored possibilities for early Quaker
history. Hill's primary book, The World
Turned Upside Down, subtitled Radical
Ideas During the English Revolution,
written in 1972, proceeded to reduce con-
siderably George Fox's role among the
earliest Friends and elevate other leaders
such as James Nayler and Edward Bur -
rough. And the Ranters—those dogged
and fascinating extremists whose disre-
gard for outward authority and reliance
on individual leadings provoked Robert
Barclay into a bitter outcry entitled The
Anarchy of the Ranters and Other Lib-
ertines—Hill tied closely to Friends, at
least in spirit. As other radical groups
like Levellers and Diggers collapsed,
Friends gatherings offered sanctuary to
those determined to continue struggling
for what they quaintly but resolutely
termed the "Good Old Cause" of the
revolution. Hill and other historians
who see the situation in similar ways do
not play down the spiritual appeal of
Friends, but they do stress that opposi-
tion to paying tithes to an established
church, insistence on social equality,
belief in the immediate appearance of
Christ's kingdom, refusal to swear
allegiance to worldly authority, and
abolition of distinctions between clergy
and laity all played a major role in at-
tracting adherents to a movement literal-
ly sparkling with vitality.
In his latest book, The Experience of
Defeat, which appeared in 1984, Hill
showed how disillusioned Friends res-
ponded to the restoration of the Stuart
line. Embittered by the failure of Oliver
Cromwell the Protector to consolidate
the revolution, and unable to forge an
alliance with like-minded radicals,
Quakers announced their tactical with-
drawal from the fray with what later
generations of Friends hallowed as the
"Peace Testimony": the spirit of Christ
"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."
Almost immediately Friends began to
shake off the residuals of radicalism.
Fox created a meeting structure along
Presbyterian lines to hem in obstinate
individuals and potential, as well as
emerging, schismatics. A tighter organi-
zation, emphasizing the "sense of the
meeting," helped control any lingering
Ranter elements. Discipline was applied
not only to individuals but also to fi-
nances, meeting times, preaching mis-
sions, even messages and publications
by leading Friends. (Margaret Fell Fox's
famous protest against drab clothing
and excessive discipline—that "we must
all be in one dress and one colour ... is
James Nayler, one of Fox's early converts,
created a crisis in Quakerism in October 1656
by entering Bristol, England, in the manner of
Christ entering Jerusalem. The small picture at
the top shows part of his punishment when he
rode through Bristol backwards to be whipped
in the marketplace.
a silly, poor gospel"—represented a
lingering but expiring resistance to the
disappearance of the revolutionary
€lan.) Robert Barclay, talented Scots-
man of this second generation, offered
the official definition of the faith in his
major theological work, An Apology
for the True Christian Divinity. In sum,
the Restoration made a careful public
inobtrusiveness necessary, with out-
ward controls to prevent attention -
attracting turbulence, and settledness
replacing quaking.
One of Hill's students, Barry Reay,
a member of the faculty of the Univer-
sity of Auckland in New Zealand, has
now presented the most important book
on early Friends since Hugh Barbour's
Quakers in Puritan England more than
20 years ago. The Quakers and the
English Revolution both synthesizes
previous historical discoveries and sets
the rise of Quakerism squarely within
the context of the revolution. It is safe
to say that no person, either lay or pro-
fessional, who wants to speak with au-
thority about early Friends can neglect
reading this short book and pondering
its rich implications.
For one, diligent Friends like Lewis
Benson who search for the "true"
meaning of Fox's message distort that
message when they rip it out of its
context and overlook the fact that Fox
appealed to an unsettled people tossed
hither and yon by the unsteady tides of
revolution. For another, exploration of
the radical roots of Quakerism, if taken
seriously, has the power to put our way
of life and belief on the cutting edge
once again; this is especially true in a
world unlike that of most present-day
middle-class Friends who sometimes
seem more interested in making Quak-
erism a kind of safe theological indoor
sport than a serious response to the
problems that people experience in an
impoverished and uneasy Third World.
(And this judgment forswears even to
dwell on the role the same U.S. middle
class plays in producing such a world.)
For yet another, the standard this
revised history offers may lead us to
break out of our middle-class cultural
captivity and enable us to recapture a
revolutionary heritage short-circuited
once, but perhaps not for all time, in
1660. Consider what this would mean
for those of us who have so carefupy in-
tegrated ourselves into our stable and.
respectable world. Quakerism once pos-
sessed the power, with a minimum of
organization, to capture the allegiance
of seeking people and threaten those in
positions of worldly power. How long,
O Lord, it has been since we could make
that kind of claim!
At the least, we can recognize that
the Society of Friends as most Quakers
know it today began only after 1660 and
that we no longer have to suppress the
earlier period, even if Fox and those
who survived the Restoration settlement
wanted to. Good history always makes
us ask who we have been and who we
are now, what we were and what we
should be. It cuts across our presupposi-
tions and forces us to look ourselves
straight in the eyes. If we are honest—
we Friends of the Truth—we will act on
what we see. ❑
14 OVIVIE CO. PUBLIC LIBRARY May I, 1986 FRMNDs JOURNAL
MOCKSV{LLFq .NO
` NORTH AMERICAN QUAKERISM: 1800- 1980
TOTAL
118,000'
1978 EFM
1977 NCTP
1973 FM&S
1970 F&L
1945-1968
Meetings
Uniting
1943 FCNL
1937 FWCC
1917 AFSC
Inde- Friends General
pendent Conference
3,000 26,200"
L.'lyr
Philadelphia Yhd
United 19555
k= ,
Pacific YM
1947
1910 YF
1909-1921
Rowntree Series
of Quaker Histories
1894 AFBFM
1887 Richmond
Declaration
• Including
Alaska and Mexico.
Initials in column above
stand for. Evangelical
Friends Mission, New Call to
Peacemaking, Friends Mission
and Service Conference; Faith
and Life Movement, Friends Committee
on National Legislation, Friends Wold
Committee for Consultation; American
Friends Service Committee, Young Friends,
American Friends Board of Foreign
Missions.
•• Some yearly meetings belong to both
FGC and FUM. Their membership, about
16,OW, is divided between the two bodies
in the above figures.
MMM JOURNAL July 1/15, 1983
Friends
General
1900
Conser- Friends United Evangelical
votive Meeting Friends Alliance
1,900 56,800 ' 26,600
a , .4
` FUM. 196¢. EFA .1965
,.
lie
i;�'� .l l r,.•.,� i- { a i.Y {..I.
Evangelical Wing'. .
Fiv Years MeePg
�..{.:,
1902
Pastoral System
Approv90 J$90*'
Wilburite- '4
Conservative
Revival Movement
Philadelphia 185Q=.1`880
Arch St.
Gurneylte
Second Separation
1845-1855; on to 1903
Hickslte \\ I 1 Orthodox
•*' Shaded area
1827'-1828
indicates growth of
Great Separation pastoral system.
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