By Adrian Davies
The early Quakers denounced the clergy and social élite yet what of neighbors' relationships with others? by way of reading Quaker attitudes to neighbourliness, the kinfolk, the rites of passage, company, and different hyperlinks, this vigorous and unique learn demonstrates that Quakers weren't the marginal and remoted humans as usually portrayed by means of contemporaries and historians, and explores the their wider and important effect upon early sleek society.
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Extra resources for The Quakers in English Society, 1655-1725 (Oxford Historical Monographs)
74 Stan Cohen, Folk Devils and Moral Panics: The Creation of the Mods and Rockers, 2nd. edn. (Oxford, 1980). Ted Polhemus has a wide-ranging look at recent subcultures in Street Style (1994). See also Paul E. Wallis, The Profane Culture (1978); Peter B. Clarke, Black Paradise: The Rastafarian Movement (Wellingborough, 1986); Eileen Barker, New Religious Movements (1989). 75 See, for example, Andrew Walker, Restoring the Kingdom: The Radical Christianity of the House Church Movement (1985). 76 Thomas Welde, A Further Discovery (Gateside, 1654), 7, quoted Nayler as referring to himself as ‘by the world called James Nayler’.
75 Having cast off the carnal man, Friends wished others to share the liberating experience of the ‘truth’ which had enlightened them. The significance of this changed personal state is revealed by those Friends who warned that the names given them in baptism were not representative of their reborn state. 76 In 1654 Richard Hubberthorne, one of the early Quaker evangelists, 71 Samuel Eaton, The Quakers Confuted (1654), 65; Ralph Farmer, The Lord Craven’s Case Stated (1660), 38. 72 Ralph Hall, Quakers Principles Quaking (1656), Epistle to the Reader.
Clarke, Black Paradise: The Rastafarian Movement (Wellingborough, 1986); Eileen Barker, New Religious Movements (1989). 75 See, for example, Andrew Walker, Restoring the Kingdom: The Radical Christianity of the House Church Movement (1985). 76 Thomas Welde, A Further Discovery (Gateside, 1654), 7, quoted Nayler as referring to himself as ‘by the world called James Nayler’. See also Parnel, A Trial of Faith (1654), 8. Geoffrey F. Nuttall’s ‘Reflections on William Penn’s Preface to George Fox’s Journal’, JFHS 57 (1995), 115–16 discusses the importance of names, anagrams, and puns to early Friends and Hugh Ormsby-Lennon also considers the phenomenon in ‘From Shibboleth to Apocalypse: Quaker Speechways during the Puritan Revolution’ in Roy Porter and Peter Spiritual Warriors 29 recalled his conversion and the impulse that followed upon it to spread the Quaker gospel: and the trumpet of the Lord was sounded within me and the earth did tremble, and the vials of the wrath of the Almighty were poured down upon me .
The Quakers in English Society, 1655-1725 (Oxford Historical Monographs) by Adrian Davies