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Laura Rediehs

first encountered Quakers when the Quaker William Ames and others visited the court of the Elector Palatine in Heidelberg in 1659 (Coudert 1999, 36; Hutton 2004, 178). Van Helmont was present and was struck by the fact that the Quakers did not recognize social hierarchies and so refused to abide by the

Quaker Studies: An Overview

The Current State of the Field

C. Wess Daniels, Robynne Rogers Healey, Jon R. Kershner, Stephen W. Angell and Pink Dandelion


In this introductory volume to Brill’s series on Quaker Studies, Quaker Studies, An Overview: The Current State of the Field, C. Wess Daniels, Robynne Rogers Healey, and Jon Kershner investigate Quaker Studies, divided into the three fields of history, theology and philosophy, and sociology.

With a focus on schisms, transatlantic networks, colonialism, abolition, gender and equality, and pacifism from Quaker origins onward, Healey explores the rich diversity and complexity of research and interpretation that has emerged in Quaker history.

In his chapter, Kershner explores comparisons and divergences in contemporary Quaker theology and philosophy. Special attention is paid to Quaker biblical hermeneutics, mysticism, ethics, epistemology and Global Quakerism.

Daniels looks at the sociology of Quakerism as a new field of study that has only recently begun to be explored and developed. This chapter surveys the field of sociological work done within Quakerism from the 1960s to the present day.

Maria Kennedy

communities give to these events in the present time (2001, 64–65). John Tosh and Sean Lang refer to the development of a community’s collective memory, experience and sense of identity; they argue that in Northern Ireland there is a fragmentation of this memory due to different claims about the past and the