Quaker Studies

Esta resenha busca ecoar, por meio do livro Dysphoria Mundi (2023), de Paul Preciado, a relação que o autor estabelece entre as disforias vividas pelos corpos e a inadequação e os desafios enfrentados, de forma global e simultânea, pelo "corpo" do mundo. A obra mostra como o autor percebe essas dinâmicas de rupturas que marcam a sincronia espaço-tempo do planeta, e como desafios contemporâneos recentes-como a pandemia de Covid-19, as mudanças climáticas, as guerras, as polarizações políticas etc.-hipermediados pelas tecnologias e mídias digitais, criam fricções e dissensos. Essas fricções, por sua vez, não são apenas tensões ou colapsos isolados, mas pontos críticos que evidenciam a fragilidade das estruturas sociais, políticas e epistemológicas vigentes. O presente texto tenta compreender como essas fricções podem representar, na perspectiva do autor, tanto barreiras para a constituição da sociedade, como também momentos de emergência e criação de fenômenos capazes de propiciar o desmantelamento e a desestruturação das normas sociais coercitivas e hegemônicas, dando oportunidade ao surgimento de novas possibilidades para a manutenção da humanidade e continuidade do planeta como espaço habitável e vivível.

In "The Gospel of the Oppressed," Jack Nassar confronts the moral implications of global indifference to suffering, drawing on John Woolman's reflections on the roots of war and the responsibilities of those in comfort. Nassar connects the plight of Palestinians in Gaza with the broader struggles of oppressed communities in Artsakh, Lebanon, and Ukraine, emphasizing that their suffering is interconnected and often overlooked. He critiques the tendency to label atrocities as mere conflicts or crises, urging readers to recognize the humanity behind these struggles. Through a Christian lens, Nassar calls for active engagement and solidarity with the oppressed, challenging individuals to confront their complicity in systemic injustices. He implores the faithful to respond to Christ's call to stand with those who suffer, advocating for deeper awareness and action in the face of widespread oppression.

Not all cultures are equal, and Christians must measure them against the unchanging standard of Scripture. The true test of a culture is its fruit—whether it produces works of mercy, holiness, strong families, and gospel witness, as commanded in the New Testament. America’s patchwork of subcultures must be judged not by labels or slogans, but by whether they embody righteousness, peace, and joy in the Holy Spirit. A culture that fails to bear such fruit is shown to be rootless and empty, while a culture rich in biblical works proves its connection to Christ.

This study shows the epistemological and methodological structure of research regarding the experience of Jesus' death based on the Gospels and the Shroud. Complexity, transdisciplinarity and synoptic methodology are the cornerstones of this approach. The work culminates in processing and developing a tool, in the format of an app, to manage known historical, scientific and biblical studies on the Shroud of Turin.
Talk presented at the Shroud of Turin 2025 International Conference & Symposium, St. Louis, USA, August 2 2025.

"Writing Against Slavery" examines the ethnic and linguistic origins of early antislavery thought among Quakers in late seventeenth-century Pennsylvania, focusing on the pivotal 1688 Germantown protest—the first written antislavery document in the American colonies. By situating this protest within the complex multicultural world of William Penn's "holy experiment," it is possible to see how German, Dutch, English, and Welsh Quakers developed distinctly different approaches to slavery based on their European experiences, transatlantic networks, and community ideals.

While German and Dutch Quakers in Germantown articulated a rights-based antislavery argument that emphasized the spiritual and social equality of enslaved people, English and Welsh Quakers developed a "tribalist" antislavery argument focused on protecting Quaker family order. Meanwhile, West Indian Quakers, particularly those from Barbados, promoted a "conversion ethic" that sought to reconcile slavery with Quaker theology through evangelization rather than emancipation.

This article examines a previously overlooked discourse entitled 'A Quaker's Sermon', which was published in the September 1785 issue of the European Magazine, purportedly by Catharine Macaulay, the celebrated historian, philosopher, and republican writer. It provides some reasons in support of the European Magazine's attribution of the discourse to Macaulay and explicates the work's connections to her wider social thought. It also suggests that Macaulay might have published the discourse to engage in a rhetorical exercise that was prohibited by most eighteenth-century religious denominations other than the Quakers: writing a sermon as a woman.

To what extent should business have an implication of service when its fundamental purpose is profit-seeking? We explore this issue through a contextually informed reappraisal of British interwar management thinking , drawing on rich archival material concerning the Rowntree business lectures and management research groups. Whereas existing literature is framed around scientific management versus human relations schools, we find a third pronounced, related theme: business as service. Our main contribution is to identify the origins in Britain of the discourse of corporate social responsibility in the guise of business as service. We show that this emerged earlier than commonly assumed and was imbued with an instrumental intent from its inception as a form of management control. This was a discourse emanating not from management theorists but from management practitioners, striving to put the corporate system on a sustainable footing while safeguarding the power, authority, and legitimacy of incumbent managerial elites.

O livro Filosofia Contemporânea de Expressão Francesa surgiu a partir das falas de participantes do GT de mesmo nome do XX Encontro da ANPOF acontecido no Recife-Pernambuco em 2024.

O Grupo de Trabalho existe e participa ativamente dos Encontros da ANPOF desde 2002 e congregava inicialmente pesquisadores professores da área de Filosofia, acolhendo também aqueles de áreas afins, considerando a produção a respeito de pensadores e filósofos contemporâneos de expressão francesa, mas incluindo, também, relações dos franceses com pesquisadores de outras linhas e procedências. Como o GT se interessava, também, pela formação aprofundada dos estudantes de pós-graduação em filosofia, foi aos poucos recebendo também, a partir do aval de seus orientadores, esses estudantes. O Grupo discute e avalia, a partir da produção de seus componentes, o pensamento e a obra de filósofos de língua francesa da contemporaneidade, tais como Beauvoir, Bergson, Blanchot, Deleuze, Derrida, Foucault, Lévinas, Lyotard, Jean Luc-Nancy, Merleau-Ponty, Ricoeur, Sartre, dentre outros. Os pensadores contemporâneos da filosofia de expressão francesa podem servir, também, de inspiração para os pesquisadores do Grupo tecerem considerações sobre o pensamento de outros autores que se influenciaram dos franceses ou francófonos para tecerem investigações filosóficas mais específicas de suas origens ou países (como, por exemplo, o pensamento no Brasil ou América Latina envolvendo os povos originários, povos descendentes da escravidão, estrangeiros).

A imagem do “Grande Confinamento” ilustra a leitura de Michel Foucault sobre as concepções clássicas e exclusões históricas a partir da loucura. O internamento sem precedentes a que Foucault se refere operou a partir do século 17, tempos de domínio do Absolutismo e do acender da racionalidade Iluminista. Esse amplo sequestro assumia faces institucionais e, não tardaria que “pedintes”, “pequenos infratores”,
“vagabundos”, “prostitutas” estivessem, desordenadamente, sob o mesmo teto que “doentes”, “velhos”, “coxos” e “lunáticos” ou, melhor dizendo, entre os que, segundo a racionalidade burguesa, eram cidadãos disfuncionais e tinham em comum a ociosidade. E a loucura, antagônica da razão moderna, não “funciona”. Eis a essência da irracionalidade (Porter, 1990, p. 47-49).
O conceito de “desrazão” em Foucault captura com precisão a alienação ontológica e social do “louco” no discurso iluminista: desocupado e pouco útil, era também um animal selvagem, um não-humano (Porter, 1990, p. 49). Essa dita irracionalidade ameaçava a razão do século 18. Que fosse, então, a insanidade confinada, silenciada, desvendada, controlada e, se possível, revertida o quanto antes. A influência puritana estreitava a margem de tolerância e, assim, mulheres menos submissas e homens que se masturbassem compulsivamente, por exemplo, estariam circunscritos à loucura. Interessa para esta análise a atuação das comunidades quakers, pois a relação da experiência religiosa com a loucura já era uma preocupação no século 17, quando o quakerismo surgiu entre os grupos sectários da reforma radical, não-conformistas face à Igreja e ao establishment da Inglaterra. Foram apelidados quakers ou “tremedores” devido às expressões e performances de suas falas enfáticas, experiências místicas ou pelo temor que eventualmente provocavam em expectadores. Emergem nos arredores da Revolução Inglesa e mais tarde se organizam oficialmente como Religious Society of Friends ou Sociedade Religiosa dos Amigos (Góis; Alencar, 2021, p. 5).

In my work as a depth psychologist with adult learners, I continue to try to be aware  of the pedagogical practices/habits that choke the divine sparks in myself, each student, our classroom learning community, and the work in the wider world that we are each led to. I am in search of practices and theories that--with grace--have a liberating potential for the soul sparks that are gifted to us, that satisfy their desire  for the nurture of being caringly fanned into flames.

W e are in the midst of a renaissance of Woolman scholarship, and now comes this wonderful book by Jon R. Kershner, devoted to examining Woolman's "comprehensive theological vision for colonial American society," performing a deep dive into the framework of "Woolman's alternative vision for the British Atlantic world." Kershner's work builds upon and augments a host of other fresh theological work that will provide a solid foundation for the next generation of scholars. Full disclosure: I blurbed the book, and was a reviewer for the press. Quakers, especially of early generations, often produced significant spiritual reflections around the book of Revelation. A key term in Kershner's analysis is drawn from it, "Apocalypse." This is a starting point for Woolman's Journal . One of Woolman's earliest recollections, recounted in Journal's first paragraph, was Woolman separating himself from his playmates soon after he learned to read, in order to meditate upon the last chapter of the book of Revelation: "He showed me a river of water, clear as crystal, proceeding out of the throne of God and the Lamb, etc." (Rev.

This article examines seventeenth-and eighteenth-century Quaker methods ofBiblical interpreta tion, compa1ing them to Puritan and Spiritualist methods. The focus is on verses from the Pauline epistle to the Colossians frequently cited by early Quakers. In contrast to John Calvin and foqr seventeenth-century Puritan Biblical commentators, but similar to seventeenth-century Spi1itualists such as William Erbery, Quakers argued strongly for a form of mystical universalism closely akin to Arminianism in their interpretation of this epistle. Quakers (especially John Woolman) resembled medieval Catholics in their willingness to interpret Col. 1.24 to assert that Christ's 'mystical' body, which could include contempora1y Ch1istians, was somehow involved in the redemption of humanity. Early Quakers tended to reserve the eschatological promise of the 'hope of glo1y' in Col. 1.27 for those who had folly experienced redemption, or 'convincement'. Quakers and Puritans resembled each other in their arguments for a spiritualist interpretation of Col. 2.14-17, and both, somewhat inconsistently, tempered spiritualist principles with pragmatic acceptance of certain out ward ecclesiastical practices in their attempts to preserve church order.

Church rule books can become and end in themselves, a bureaucratic incursion or a barrier to the life and mission of God's church. This chapter addresses the questions of why churches need books of rules and how they can be used for good. The discussion uses the Code of the Presbyterian Church in NSW as its key example.

Open Church of Peace presents a minimum institutional historiography of the church of peace of our Master, Lord, and Saviour Jesus, the Christ. It was developed through a decade of ministry and theological collaborative open education initiatives development with congregations of the World Council of Churches (WCC) 'Historical Peace Churches' workgroup and compiled due to requests of fellow minister scholars of the several institutions I collaborate with among the Unitarian Universalist (UU), Religious Society of Friends of Truth (Quaker), Mennonite, and Moravian communities.

The Religious Society of Unitarian Universalist Friends analyzes the historical and ongoing connections between the living traditions of Unitarian Universalists (UUs) and the Religious Society of Friends (Quakers). Their interaction is rooted in shared post-puritan rule of law (RoL) nonviolence virtue ethics theologies, non-proselytistic missionary humanitarian relief philosophies, and social justice open education commitments. This Seminary Scholar Study was developed in the period of ordination in the Unitarian Christian Fellowship meanwhile serving at the Sanctification of Friends Church and co-founding the Portuguese Language Countries Unitarian and Universalist Alliance. It was compiled due to a request from Essex Unitarian Chapel, Westminster Friends House, Berlin Unitarian Church, and Berlin Friends House religious education students on my works with the Unitarian Universalist Office at the United Nations (UU@UN) and the Quaker United Nations Office (QUNO).

This paper comprises elements from research conducted over several years, but brought together by a single item found in a will proved at the diocese of York in 1821. The will of Johanna Hasland, a widow of Heeley, which is now part of Sheffield, South Yorkshire, was written on the seventeenth of January 1817 and proved on 22nd May 1821. In it, she wrote, “I appoint my cousin John Sanderson Druggist of Sheffield in the County of York executor in trust of this my will.” Whilst the whole of the information is of value, it is the mention of John’s occupation that provides the vital clue as to their family connection.

A brief excursus on some of the men from the local area of Sheffield named Joshua Sanderson is followed by consideration of the family of Johanna Hasland, then that of John Sanderson of Sheffield, whose details are commemorated by a transcription from a long destroyed tombstone. Pedigrees for the families of both are offered at the end.

This paper explores the concept that Christianity transcends the notion of fashion or fleeting cultural expression. In a world increasingly influenced by appearance and trends, the risk of reducing the Christian faith to a performative identity is real. Through biblical exegesis, doctrinal insights, and theological reflection, this study reaffirms that authentic Christian living requires inner transformation, discipleship, and countercultural witness. It critiques superficial expressions of fait...

In 1653, Edward Moon, a husbandman of the Fylde coast, his wife Isabel and three of their sons left the Church of England to join the Religious Society of Friends which had been founded as a result of a vision George Fox had experienced on nearby Pendle Hill just a year earlier. The Moons were fined, distrained of their property and imprisoned in Lancaster Castle for their newfound adherence to Quakerism. However, Edward’s son Thomas attempted to escape persecution by migrating south to Bristol where he raised two sons John and Paul who eventually established a leatherworks business in the city. While his brother John emigrated to Pennsylvania with other Quakers, Paul remained in Bristol, becoming a prominent Quaker there and published two notable broadsides advocating his beliefs, the first A Visitation of Love to All People in 1681 which he wrote while imprisoned in Newgate gaol and the second God’s Controversy in 1693 which he wrote while on a preaching tour in Ireland. In 1696, Moon served as a witness at the second wedding of William Penn to Hannah Callowhill while an analysis of his writings reveal that he made some contributions to early Quaker literature.

In 1653, Edward Moon, a husbandman of the Fylde coast, his wife Isabel and three of their sons left the Church of England to join the Religious Society of Friends which had been founded as a result of a vision George Fox had experienced on nearby Pendle Hill just a year earlier. The Moons were fined, distrained of their property and imprisoned in Lancaster Castle for their newfound adherence to Quakerism. However, Edward’s son Thomas attempted to escape persecution by migrating south to Bristol where he raised two sons John and Paul who eventually established a leatherworks business in the city. While his brother John emigrated to Pennsylvania with other Quakers, Paul remained in Bristol, becoming a prominent Quaker there and published two notable broadsides advocating his beliefs, the first A Visitation of Love to All People in 1681 which he wrote while imprisoned in Newgate gaol and the second God’s Controversy in 1693 which he wrote while on a preaching tour in Ireland. In 1696, Moon served as a witness at the second wedding of William Penn to Hannah Callowhill while an analysis of his writings reveal that he made some contributions to early Quaker literature.

The aim of this talk is to encourage authentic, Christ-centered service, ensuring that pastoral love permeates every aspect of ministry. May your service be a true reflection of divine love, ever transforming both the lives you touch and your own.

Madame Guyon, born Jeanne Marie Bouvières de la Mothe, was a prominent mystic in 17th-century France. Her life, marked by early religious devotion, marriage, and the loss of her husband and children, led her to a profound spiritual journey. Despite enduring a long period of spiritual darkness, she eventually experienced a profound union with God, becoming a teacher of the inward life within her private circle.

Madame Guyon, a prominent figure in the contemplative life, faced significant opposition from the ecclesiastical authorities, particularly Bishop D’Aranthon and later Bossuet. Her teachings on sanctification by faith and the inward life were deemed heretical, leading to her imprisonment and the burning of her works. Despite the support of influential figures like Fénelon and Madame de Maintenon, she endured years of persecution, exile, and imprisonment before her death in 1717.

Quietism, a movement emphasizing present sanctification through faith, was championed by Molinos and later Madame Guyon. While their principles aligned with Rome’s teachings, their emphasis on inward holiness and the attainment of Pure Love posed a threat to the Church’s authority. Despite their mystical insights, their teachings, particularly Madame Guyon’s emphasis on faith over works, led to their condemnation by the Church, highlighting the tension between mysticism and institutional authority.

Richard Cooper, a Barbados-born slave, and his wife, Nanny, once occupied a small tenant farmstead on marginal land, more than one-half mile from the nearest road, in Little Creek Hundred (present-day Dover), Kent County, Delaware. The couple took residence at the back of a swampy lot known as White Oak Swamp Farm after gaining their free dom from slavery in 1778. Following Richard's death in 1820, the family's home was abandoned and removed, and the tenancy was plowed over. Discovered nearly 200 years later, archaeology at the former farmstead, designated as Locus B of the Garrison Energy Site (hereafter called Locus B), provides valuable insight into rural free Afri can Ameri can life in central Delaware during the late colonial and Federal periods. The site highlights the ways free Af ri can Ameri cans in the Delaware Valley negotiated and navigated two distinct worlds: one based in paternalistic Quaker European Ameri can society and the other in free and enslaved Af ri can Ameri can cultural experiences.

This paper offers a critical and constructive analysis of Jung Young Lee's Marginality: The Key to Multicultural Theology, a seminal work in Asian-American and contextual theology. Lee redefines marginality as more than social exclusion-it is a theological paradigm rooted in paradox, creativity, and divine presence. Drawing from his lived experience as a Korean-American theologian, Lee develops a threefold anthropological model (in-betweenness, inbothness, in-beyondness) that reframes identity and belonging for those living in-between cultures. At the heart of his vision is a marginal Christ whose life and crucifixion provide a redemptive model for those on the edges. This paper preserves the original theological contribution while expanding it through global dialogue with liberation, postcolonial, and diaspora theologies. It also evaluates the strengths and limitations of Lee's method, Christology, and ecclesiology, arguing that his theology offers a vital resource for doing theology in a world shaped by migration, hybridity, and multiplicity. In the end, Lee's work calls the church to theologize not from the center but from the margins, where Christ is encountered and transformation begins.

Following the launch of Kodak's lightweight cine camera in c.1923, early amateur cine enthusiasts soon featured among the growing numbers of people able to afford overseas visits. As the Mediterranean rapidly regained its pre-war popularity as a travel destination, evidence of its more militarised character and strategic significance recur in the glimpses of veterans and uniformed service personnel, vessels, medals and border securities found in interwar amateur film footage. Deliberate filming of discord is much rarer and gives particular value to the focus here upon the work of an amateur filmmaker who visited Spain during the Civil War on behalf of the Society of Friends (Britain's Quaker movement). The article discusses scenes of relief work, people queuing at feeding centres and refugee movements, and places the footage within a wider consideration of filmic responses to the Civil War and international relief operations. The relevance of such amateur imagery for its contemporary home audience is also explored, in relation to prevailing perceptions of the Mediterranean and, more widely, within a context of socially engaged filmmaking that links to strong British documentary making traditions during the interwar years. Discussion forms part of a broader study of Mediterranean imagery shot by British home movie makers during the 1920s and 1930s and recently studied at the North West Film Archive, Manchester Metropolitan University and at the British Film Institute, London. 'The tourist who goes south in winter with the swallows is the least hardy of all birds, and has almost deserted Tangier this winter. The few who remain congratulated themselves on their hardihood and twitter vaguely about the troubles over the war…' (Spender, 1937:62)

A COMPILATION OF INTERNATIONAL INSTRU- MENTS, U.N. Doc. ST/HR/i/Rev. 2, U.N. Sales No. E.83.XIV.1 (1983). 3. Conscientious objectors have been classified into three groups: religious, ethical and political objectors. The religious objector finds support for their views in biblical texts and may belong to a church which preaches pacifism as a religious obligation. The ethical objector bases their opposition to military service on a personal moral code; while the political objector usually opposes participation in a particular war on the grounds of international and domestic law and policy. Individuals within these three broad categories of conscientious objectors adhere to differing views towards military service. Some are willing to perform noncombatant military service. Others object to any form of military service, but are willing to serve in a civilian capacity. A third group refuses to submit to any form of secular authority or to the policies of a particular regime. States differ as to their treatment of these various categories of objectors. See generally Smith & Bell, The Conscientious-Objector Pro-

A COMPILATION OF INTERNATIONAL INSTRU- MENTS, U.N. Doc. ST/HR/i/Rev. 2, U.N. Sales No. E.83.XIV.1 (1983). 3. Conscientious objectors have been classified into three groups: religious, ethical and political objectors. The religious objector finds support for their views in biblical texts and may belong to a church which preaches pacifism as a religious obligation. The ethical objector bases their opposition to military service on a personal moral code; while the political objector usually opposes participation in a particular war on the grounds of international and domestic law and policy. Individuals within these three broad categories of conscientious objectors adhere to differing views towards military service. Some are willing to perform noncombatant military service. Others object to any form of military service, but are willing to serve in a civilian capacity. A third group refuses to submit to any form of secular authority or to the policies of a particular regime. States differ as to their treatment of these various categories of objectors. See generally Smith & Bell, The Conscientious-Objector Pro-

ogether with Brighton Dome, the Corn Exchange originally formed part of the stable complex of the Royal Pavilion, the seaside palace of George, Prince of Wales, who subsequently became the Prince Regent and later King George IV (Figs 1 and 2). A capacious 'riding house', it was built for training and the exercise of horsemanship during inclement weather. Throughout 2017, ongoing works to extend and refurbish the structure afforded the opportunity to investigate the below-ground archaeology of this part of central Brighton and to explore the kaleidoscope of incongruous uses visited upon it over the past two centuries. 1 As well as improving our understanding of the Corn Exchange itself, this work revealed evidence for an adjacent stable block belonging to the Prince's mistress, Mrs Maria Fitzherbert. The site's earlier history as a cemetery for Brighton's Quaker community was also revealed, and a cache of letters and other ephemera were recovered, which related to the site's role as a hospital during the First World War.

The Society of Friends has always declared the equality of women and men. The way in which it has practised this equality has often been influenced by the attitudes surrounding society and culture. This thesis examines and interprets the status, roles and experiences of Abaluyia women in the East Africa Yearly Meeting of Friends (EAYM). The thesis argues that the Abaluyia culture and philosophy prescribed a largely marginal role for women and in turn was absorbed into and dominated the thinking of EAYM. Second the thesis recaptures the story of the women concernedmaking them primary rather than secondary voices in their own history The thesis begins by analysing how the concept of engoko determined the place and role of women in Abaluyia society. It then examines the American cultural, social and religious context out of which the Friends missionaries came and which invariably shaped their ways of understanding reality and organising their work in Kenya. The arrival of the first Friends missionaries in Kenya in 1902 aimed at raising the spiritual and living standards of the Abaluyia people, especially the women. Their experiences of Abaluyia culture and perceptions of the people is assessed, as well as the move to establish EAYM in 1946. A closer look is taken at the complex and interconnected issues of marriage (especially polygyny) and bride wealth. Missionary inability to grasp the issues involved allowed the Quaker elders to make policies which often reflected the patriarchal views of Abaluyia society. The thesis also examines the nature of mission work among Abaluyia women, and argues that much of the mission discussion about women was prescriptive, confining the ideal Abaluyia woman to her function as mother and homemaker. The discussion shows how missionaries assumed an ideal universal understanding of womanhood and how this affected Abaluyia women's roles in the church and in the wider society. The way in which Abaluyia women experienced and responded to Quaker Christianity is also assessed, especially how they formed separate groups which developed into a Women's Yearly Meeting. From their marginal position women emerged strongly to contribute to the work of a growing church. The thesis then proceeds to discuss the place of women in the organisational structure of EAYM. List Of Abbreviations.

Four wills for what appear to be four brothers provide a sound basis for constructing a pedigree for a family that roamed far beyond Langsett, Midhope and Bradfield. The first three were proved at York and the fourth at Canterbury: the four wills in question are those of Henry of Bradfield (proved 1596), George of Midhope (proved 1601), Raphe of Midhope (proved 1607) and Christopher of Litchborough, Northamptonshire (proved 1631-2). Between them, they offer no fewer than nine siblings – but no indication as to parentage.

This paper considers early evidence for the Sa(u)ndersons in Bradfield and identifies links to Northamptonshire, Lincolnshire, Nottinghamshire and London, including an unexpected connection to Bishp Robert Sanderson of Lincoln.

First published in 1802, Monima offers a unique look at the lives of the poor in Philadelphia: Describing her novel as "a very plain picture of life," a plea on behalf of the "oppressed, and life-worn children of affliction,'' the author exposes the class fractures within a society we have mythologized as egalitarian (99). Such myths, the novel shows, are based on ignorance; as one character, awakened to the existence of the poor, remarks, "one half of the world don't know how the other half live" (196). Though the identity of Monima's author was not discovered for over 220 years, the novel's focus on the immigrant underclass reflects her lived experience. Mary Endress Ralston was the trilingual child of German and French immigrants whose fortunes rose and fell in the Revolutionary era. But rather than writing a factual record of her life, Mary Ralston created her portrait of Monima and her world through a complex multilingual and multiethnic alchemy. The resulting novel, which highlights language justice through the trials of its beleaguered heroine and her father, is a complex synthesis of literary modes that has been largely overlooked. We are proud to present Monima, the first American novel by an English,language learner, and Mary Endress Ralston, an early American novelist who has been hiding in plain sight. In 1801, readers of The Ladies' Monitor encountered the early chapters of "The Beggar-Girl," projected as a novel depicting the sufferings of a teenaged French immigrant to Philadelphia named Monima, who lives an impover, ished existence with her feeble father, Monsieur Fontanbleu. Published by Isaac Newton Ralston, The Ladies' Monitor aimed "The Mind to Improve and yet Amuse." 1 Each of the seven surviving issues features an installment of "The Beggar..Oirl" on the front page. For their generous replies to our queries and/or readings of the manuscript, we thank

This essay examines three themes relating to the beliefs and actions of Mary Morris Knowles (1733-1807) as a devout Quaker woman, incorporates new research and places her in multiple contexts within eighteenth-century Quakerism. Considering Knowles in relation to the themes of self and collective identity, her concepts and practices of womanhood in the private, social and public spheres and her theology and religious practices raises new questions about Quakerliness, or ways of being a Quaker. How wide and diverse was the spectrum of behavior considered appropriate for a Quaker woman and did it change over time? Was it possible for Knowles to be devout as well as worldly and did that make her a 'gay' Quaker? The answers to these questions indicate the need for further research to assess various ways of being a Quaker in eighteenth-century England and the extent and prevalence of Quietism.

In the last three decades, research on eighteenth-century British Quaker women refl ects a range of different methodological perspectives. Recent studies focus on female spiritual development and sense of identity in the formative seventeenth century. New infl uences and changing contexts in the eighteenth century, especially Quietism, engendered new themes: a continuing concern with self and collective identity; theology and practices; and participation in the public and private spheres. The experiences and perceptions ofBritish Quaker women in the late eighteenth and early nineteenth centuries refl ect the infl uence of Deism and Evangelicalism. Despite these valuable studies, further research and systematic analysis is needed, especially concerning the gaps high lighted in the work to date. The majority of this research focuses on English Quaker women, for example. New studies such as those undertaken by Josephine Teakle point to differing experiences of women living in other contexts in the British Isles.

This essay examines three themes relating to the beliefs and actions of Mary Morris Knowles (1733-1807) as a devout Quaker woman, incorporates new research and places her in multiple contexts within eighteenth-century Quakerism. Considering Knowles in relation to the themes of self and collective identity, her concepts and practices of womanhood in the private, social and public spheres and her theology and religious practices raises new questions about Quakerliness, or ways of being a Quaker. How wide and diverse was the spectrum of behavior considered appropriate for a Quaker woman and did it change over time? Was it possible for Knowles to be devout as well as worldly and did that make her a 'gay' Quaker? The answers to these questions indicate the need for further research to assess various ways of being a Quaker in eighteenth-century England and the extent and prevalence of Quietism.

In the last three decades, research on eighteenth-century British Quaker women refl ects a range of different methodological perspectives. Recent studies focus on female spiritual development and sense of identity in the formative seventeenth century. New infl uences and changing contexts in the eighteenth century, especially Quietism, engendered new themes: a continuing concern with self and collective identity; theology and practices; and participation in the public and private spheres. The experiences and perceptions ofBritish Quaker women in the late eighteenth and early nineteenth centuries refl ect the infl uence of Deism and Evangelicalism. Despite these valuable studies, further research and systematic analysis is needed, especially concerning the gaps high lighted in the work to date. The majority of this research focuses on English Quaker women, for example. New studies such as those undertaken by Josephine Teakle point to differing experiences of women living in other contexts in the British Isles.

This thesis is the first to explore the life and political thought of Sir James Stewart of Goodtrees (1635Goodtrees ( -1713)). The first part reviews the life of his father, Sir James Stewart of Kirk field (1608-1681) to 1661, and Goodtrees' own life from birth to his admission to the Scots bar in 1661. This provides the backdrop of history necessary to appreciate his contributions as both writer and radical activist. Particular attention focuses on the conflict between Charles I and Charles II, on the one hand, and the Church of Scotland, on the other; the National Covenant (1638) and the Solemn League and Covenant of(1643); the British wars of religion; and the upheavals following the Restoration in the 1660s, culminating in the Pentland Rising of 1666. The next part develops Goodtrees' political philosophy from his two most important writings. Chapter 3 reviews and interprets Naphtali (1667), a defence of those who rose at Pentland. Chapter 4 reviews Andrew Honyman's Survey of Naphtali (1668Naphtali ( , 1669)), a rebuttal of Naphtali and standard Anglican case for royal absolutism. Chapter 5 reviews and interprets Goodtrees' Jus Populi Vindicatum, or The People's Right, to defend themselves and their Covenanted Religion, vindicated (1669), his rejoinder to Honyman. His Calvinist, covenantal constitutionalism is shown to be an important link between earlier resistance theorists like John Knox and Samuel Rutherford and the later Whigs, represented preeminently by John Locke. The third part (chapters 6-7) reviews Goodtrees' life and minor writings as a radical critic of the Restoration monarchy; a participant in plots among British exiles in Holland to overthrow it; a member briefly of James's Scottish government before the Revolution; and lord advocate and churchman pursuing political, legal, and ecclesiastical reforms afterward. In submitting this thesis to the University of St Andrews I understand that I am giving permission for it to be made available for use in accordance with the regulations of the University Library for the time being in force, subject to any copyright vested in the work not being affected thereby. I also understand that the title and abstract will be published, and that a copy of the work may be made and supplied to any bona fide library or research worker. .4!t/J..Signature of candidate iii lowe thanks to so many people at the end of this seven-year project that it is almost certain that I shall unintentionally leave some unnamed who deserve mention. I beg their pardon. Covenant College President Frank Brock and Vice President Nick Barker first urged me, in August 1994, to pursue a Ph.D. I distinctly remember praying, after a little checking on costs, 'Lord, the only way this could possibly happen is if someone were to give me a grant not only to cover full tuition, fees, and expenses, but also to replace all my self-employed income-and that's so ridiculous, Lord, I'm not even going to ask You about it'. I told no one of that prayer, and for eight months I didn't so much as think again of pursuing a Ph.D. Then one day the phone rang and President Brock said he had just received 'the strangest phone call'. Some supporters of the college said they thought I should have a Ph.D., and 'they want to pay for it, and they want to do it right. They want to pay your full tuition, fees, and expenses, and replace all your self-employed income. They wanted me to call and ask you if you're interested'. It was as if! were hearing Jesus say, 'Oh ye of little faith, how long must I put up with you?'! So the next thanks go to a couple, who would prefer to remain unnamed, whose generous grant enabled me to pay for the studies and take the time necessary for them, and to Herbert Schlossberg and Steve Ferguson, who suggested that they do it. Thanks go next to Roger A. Mason, my supervisor at St Andrews, who not only suggested Sir James Stewart of Good trees for my focus but also patiently guided me through these seven years during which I learned that I had not begun nearly so well seasoned a scholar as I had thought-never once did he point out the unwarranted pride with which I began. Several other scholars have offered specific assistance, including J. D. Douglas, lain Murray, John Cairns, Aza Goudriaan ofthe University of Leiden's faculty of theology, Georgina Jan Gardner who sent me a copy of her excellent Oxford thesis, and Jackie Cork. Tineke Goudriaan helped me find archival information at the University of Leiden. My friend Rev. David Hall, himself a scholar on the history of Calvinist political thought, kindly included me in a Liberty Fund scholars' colloquium on the monarchomachs where I met Johann Sommerville and David Wootton, whose comments and conversations helped shape my thinking. Dr. Fowler White, my dean at Knox Theological Seminary, has generously arranged my teaching schedule to accommodate the need to finish the dissertation. iv Many librarians have helped, including University of St Andrews rare books librarian Christine Gascoigne and archivist Norman Reid, the University of Aberdeen library's Linden C. Rogers, Edinburgh University archivist Arnott T. Wilson and library staff member Irene A. Ferguson, and the University of Leiden library's Silvia Compaan-V ermetten. For her indispensable aid, patience, and good humour in teaching me to read seventeenth-century Scots paleography and to navigate the Wodrow Collection at the National Library of Scotland, not to mention sharing her insights into the Covenanters' spirituality, lowe special thanks to Louise Yeoman. Ethan Pettit of the Covenant College library, Ron Kilpatrick, librarian at Knox Theological Seminary, and Sean McNulty, interlibrary loan officer at Broward Community College have helped me obtain many items through interlibrary loan. Friends and family also deserve my thanks. Hundreds of Christian brothers and sisters, especially members of Reformed Presbyterian Church of Lookout Mountain, Georgia, and St. Andrews Presbyterian Church of Hollywood, Florida, and colleagues at Covenant College and Knox Theological Seminary, have prayed for me. lowe thanks particularly to Douglas and Di Taylor and their six children for welcoming and loving our family during our year there, and to their son Luke for making about 4,500 photocopies of rare books from the Hay Fleming Reference Library after Sabena Airlines lost the box that contained the first set of copies I had made. Rev. Kevin Skogen was a tremendous encouragement and gave me the opportunity to labour with him on the church session, affording me first-hand experience of the inner workings of Presbyterian government, discipline, and worship, matters dear to Sir James Stewart's heart and integral to the history surveyed here. My father, who died nine years before I began this project, first instilled in me a love ofliberty and political thought. My mother and my father-inlaw encouraged and prayed for me. My wife Deborah, to whom I dedicate this work (Yes, it's about time-after dedicating a book to each of our seven children!), has encouraged me, prayed with and for me, and borne much more than her share of the load of raising and home schooling our children to free me to concentrate on this work. Our children-David, Susan, Kilby, Becky, Peter, Arthur John, and Grace (who was born in St Andrews during my first year of study)-have encouraged and prayed for me, patiently accepted my distraction from them, and been constant sources of great joy.

This thesis is the first to explore the life and political thought of Sir James Stewart of Goodtrees (1635Goodtrees ( -1713)). The first part reviews the life of his father, Sir James Stewart of Kirk field (1608-1681) to 1661, and Goodtrees' own life from birth to his admission to the Scots bar in 1661. This provides the backdrop of history necessary to appreciate his contributions as both writer and radical activist. Particular attention focuses on the conflict between Charles I and Charles II, on the one hand, and the Church of Scotland, on the other; the National Covenant (1638) and the Solemn League and Covenant of(1643); the British wars of religion; and the upheavals following the Restoration in the 1660s, culminating in the Pentland Rising of 1666. The next part develops Goodtrees' political philosophy from his two most important writings. Chapter 3 reviews and interprets Naphtali (1667), a defence of those who rose at Pentland. Chapter 4 reviews Andrew Honyman's Survey of Naphtali (1668Naphtali ( , 1669)), a rebuttal of Naphtali and standard Anglican case for royal absolutism. Chapter 5 reviews and interprets Goodtrees' Jus Populi Vindicatum, or The People's Right, to defend themselves and their Covenanted Religion, vindicated (1669), his rejoinder to Honyman. His Calvinist, covenantal constitutionalism is shown to be an important link between earlier resistance theorists like John Knox and Samuel Rutherford and the later Whigs, represented preeminently by John Locke. The third part (chapters 6-7) reviews Goodtrees' life and minor writings as a radical critic of the Restoration monarchy; a participant in plots among British exiles in Holland to overthrow it; a member briefly of James's Scottish government before the Revolution; and lord advocate and churchman pursuing political, legal, and ecclesiastical reforms afterward. In submitting this thesis to the University of St Andrews I understand that I am giving permission for it to be made available for use in accordance with the regulations of the University Library for the time being in force, subject to any copyright vested in the work not being affected thereby. I also understand that the title and abstract will be published, and that a copy of the work may be made and supplied to any bona fide library or research worker. .4!t/J..Signature of candidate iii lowe thanks to so many people at the end of this seven-year project that it is almost certain that I shall unintentionally leave some unnamed who deserve mention. I beg their pardon. Covenant College President Frank Brock and Vice President Nick Barker first urged me, in August 1994, to pursue a Ph.D. I distinctly remember praying, after a little checking on costs, 'Lord, the only way this could possibly happen is if someone were to give me a grant not only to cover full tuition, fees, and expenses, but also to replace all my self-employed income-and that's so ridiculous, Lord, I'm not even going to ask You about it'. I told no one of that prayer, and for eight months I didn't so much as think again of pursuing a Ph.D. Then one day the phone rang and President Brock said he had just received 'the strangest phone call'. Some supporters of the college said they thought I should have a Ph.D., and 'they want to pay for it, and they want to do it right. They want to pay your full tuition, fees, and expenses, and replace all your self-employed income. They wanted me to call and ask you if you're interested'. It was as if! were hearing Jesus say, 'Oh ye of little faith, how long must I put up with you?'! So the next thanks go to a couple, who would prefer to remain unnamed, whose generous grant enabled me to pay for the studies and take the time necessary for them, and to Herbert Schlossberg and Steve Ferguson, who suggested that they do it. Thanks go next to Roger A. Mason, my supervisor at St Andrews, who not only suggested Sir James Stewart of Good trees for my focus but also patiently guided me through these seven years during which I learned that I had not begun nearly so well seasoned a scholar as I had thought-never once did he point out the unwarranted pride with which I began. Several other scholars have offered specific assistance, including J. D. Douglas, lain Murray, John Cairns, Aza Goudriaan ofthe University of Leiden's faculty of theology, Georgina Jan Gardner who sent me a copy of her excellent Oxford thesis, and Jackie Cork. Tineke Goudriaan helped me find archival information at the University of Leiden. My friend Rev. David Hall, himself a scholar on the history of Calvinist political thought, kindly included me in a Liberty Fund scholars' colloquium on the monarchomachs where I met Johann Sommerville and David Wootton, whose comments and conversations helped shape my thinking. Dr. Fowler White, my dean at Knox Theological Seminary, has generously arranged my teaching schedule to accommodate the need to finish the dissertation. iv Many librarians have helped, including University of St Andrews rare books librarian Christine Gascoigne and archivist Norman Reid, the University of Aberdeen library's Linden C. Rogers, Edinburgh University archivist Arnott T. Wilson and library staff member Irene A. Ferguson, and the University of Leiden library's Silvia Compaan-V ermetten. For her indispensable aid, patience, and good humour in teaching me to read seventeenth-century Scots paleography and to navigate the Wodrow Collection at the National Library of Scotland, not to mention sharing her insights into the Covenanters' spirituality, lowe special thanks to Louise Yeoman. Ethan Pettit of the Covenant College library, Ron Kilpatrick, librarian at Knox Theological Seminary, and Sean McNulty, interlibrary loan officer at Broward Community College have helped me obtain many items through interlibrary loan. Friends and family also deserve my thanks. Hundreds of Christian brothers and sisters, especially members of Reformed Presbyterian Church of Lookout Mountain, Georgia, and St. Andrews Presbyterian Church of Hollywood, Florida, and colleagues at Covenant College and Knox Theological Seminary, have prayed for me. lowe thanks particularly to Douglas and Di Taylor and their six children for welcoming and loving our family during our year there, and to their son Luke for making about 4,500 photocopies of rare books from the Hay Fleming Reference Library after Sabena Airlines lost the box that contained the first set of copies I had made. Rev. Kevin Skogen was a tremendous encouragement and gave me the opportunity to labour with him on the church session, affording me first-hand experience of the inner workings of Presbyterian government, discipline, and worship, matters dear to Sir James Stewart's heart and integral to the history surveyed here. My father, who died nine years before I began this project, first instilled in me a love ofliberty and political thought. My mother and my father-inlaw encouraged and prayed for me. My wife Deborah, to whom I dedicate this work (Yes, it's about time-after dedicating a book to each of our seven children!), has encouraged me, prayed with and for me, and borne much more than her share of the load of raising and home schooling our children to free me to concentrate on this work. Our children-David, Susan, Kilby, Becky, Peter, Arthur John, and Grace (who was born in St Andrews during my first year of study)-have encouraged and prayed for me, patiently accepted my distraction from them, and been constant sources of great joy.