Quakers

Religious Society of Friends (Quakers)
Logo used by Friends' service organisations since the late 19th century
Theology	Evangelical, Liberal, Orthodox
Governance	Various
Distinct fellowships	Friends World Committee for Consultation
Associations	Evangelical Friends International, Friends General Conference, Friends United Meeting
Region	Kenya, North America, Bolivia, United Kingdom, India, Rwanda, Tanzania
Founder	George Fox
Origin	Mid-seventeenth century England
Separated from	Church of England
Members	340,558 (in 2007) amongst FWCC-affiliated meetings
Aid organization	American Friends Service Committee; Sidwell Friends School (Bethesda, Maryland and Washington, D.C; USA); Canadian Friends Service Committee; Quaker Peace and Social Witness (UK)
Other name(s)	Friends Church

The Religious Society of Friends, or Friends Church, is a Christian movement which stresses the doctrine of the priesthood of all believers. Members are known as Friends, or popularly as Quakers. It is made of independent organisations which have split from one another due to doctrinal differences.

The movement began in mid-17th century England when travelling preachers, including George Fox, James Naylor, Margaret Fell and Francis Howgill, broke away from the Church of England and set out to convert others to what they believed were the practices of the early Church. They emphasised a personal, direct experience of Christ, informed by the Bible.

Some Quakers today hold most or some of the beliefs and practices of early Quakers but most have been influenced to some extent by other movements within Christianity, particularly the evangelical movement from the nineteenth century onwards; and liberal Christian theology among some Friends in the late twentieth century. Smaller groups of Quakers have been influenced by the holiness movement, nontheism and other movements within Christian thought. Worship varies between services co-ordinated by a pastor or recorded minister (known as pastoral or programmed worship) and meetings with no fixed programme which are predominantly silent (known as waiting worship or unprogrammed worship).

Historically, Quakers have been known for their use of thee as an ordinary pronoun, refusal to participate in war; plain dress; refusal to swear oaths; and opposition to alcohol. Quakers are also known historically for founding banks and financial institutions including Barclays, Lloyds and Friends Provident; and manufacturing companies including Clarks, Cadbury, Rowntree and Fry's, and for the philanthropic work which they did with some of the wealth they created, which included funding anti-slavery, prison reform, and social justice projects.

History

Main article: History of the Religious Society of Friends

In 1652, George Fox preached to around 1000 people from this rock on Firbank Fell, now known as Fox's Pulpit

In England in the late 1640s, following the English Civil War, a young man, George Fox, became convinced that it was possible to have a direct experience of Christ without clergy. He travelled around England, preaching, bringing together like-minded people. His central teaching was Christ has come to teach his people himself. They considered themselves the restoration of the true Christian church after centuries of apostasy. They described themselves using terms such as true Christianity, Saints, Children of the Light, and Friends of the Truth, reflecting terms used in the New Testament by members of the early Christian church. Their numbers increased to a peak of 60,000 in England and Wales by 1680,1.15% of the population of England and Wales.

In 1650, George Fox, was brought before magistrates Gervase Bennet and Nathaniel Barton on a charge of blasphemy. According to Fox's autobiography, it was Bennet "who was the first that called us Quakers, because I bade them tremble at the word of the Lord", It is thought that Fox was referring to Isaiah 66:2 or Ezra 9:4. Therefore, the name Quaker was began as a way of ridiculing Fox's admonition, but has now became widely accepted, even being used by some Quakers themselves.

William Penn founded Pennsylvania as a holy experiment - a state run on Quaker principles

Quakers were officially persecuted in England under the Quaker Act (1662) and the Conventicle Act 1664. This was relaxed after the Declaration of Indulgence (1687-1688) and stopped under the Act of Toleration 1689.

Some Quakers escaped to America. Some also experienced persecution there (e.g. Mary Dyer hanged in Massachusetts Bay colony), they were tolerated in Rhode Island (with 36 of the governors for the first 100 years being Quakers), West Jersey and Pennsylvania (which was set up by affluent Quaker William Penn in 1682 as a state run under Quaker principles). Quakerism spread across the eastern seaboard. Penn signed a peace treaty with Tammany, leader of the Delaware tribe, and other treaties between Quakers and native Americans followed.

Despite the survival of strong patriarchal elements, to start with Friends believed in the spiritual equality of women, who were allowed to take a far more active role than had ordinarily existed before the emergence of radical civil war sects. However after the Restoration of 1660, Quakers became unwilling to defend women when they adopted tactics such as disrupting services. Women's meetings were organized to involve women in modest, feminine pursuits, and Quaker men excluded them from church public concerns with which they had some powers and responsibilities, such as allocating poor relief and in ensuring that Quaker marriages could not be attacked as immoral. Women were treated as severely as men by the authorities.

During the eighteenth century, Quakers entered the quietist phase: more inward looking and less active in converting others. Marrying outside the Society became outlawed. Numbers of Friends dwindled, eg dropping to 19,800 in England and Wales by 1800 (0.21% of population), and 13,859 by 1860. (0.07% of population). The formal name "Religious Society of Friends", dates from the 18th century and is still in use. The term Religious Society of Friends, harks back to the "Friends of the Truth".

Barclays PLC was founded by Quakers John Freame and Thomas Gould in 1690, later joined by another Quaker, David Barclay (son of Robert Barclay). Freame's Lombard Street house was used as a base for Meeting for Sufferings. The firm continued to be owned by Quakers until the twentieth century

Dynasties of Quakers grew up who were successful in business. This included ironmaking by Abraham Darby I and his family, banking (including Lloyds Banking Group, founded by Sampson Lloyd);Barclays PLC; Backhouse's Bank and Gurney's Bank), life assurance (Friends Provident), pharmaceuticals (Allen & Hanburys) chocolate manufacturing (Cadbury, Terry's, Fry's,) confectionary manufacturing (Rowntree,) shoe manufacturing (Clarks) and biscuit manufacturing (Huntley & Palmers). Some Quakers in America became well known for their involvement in the abolition of slavery.

Divisions of the Religious Society of Friends

Orthodox Wilburite Conservative Conservative Friends Gurneyite Gurneyite Friends United Meeting Evangelical Evangelical Friends International Beaconite Hicksite Friends General Conference Friends General Conference

Showing the divisions of Quakers occurring in the nineteenth and twentieth centuries.

Several splits occurred in the nineteenth century. Elias Hicks' views were claimed to be Universalist and contradicted the historical tradition of Friends. His preaching precipitated the Great Separation of 1827 which resulted in a number of Friends from Philadelphia, New York, Ohio, Indiana, and Baltimore Yearly Meetings in sympathy with him separating to form a parallel system of yearly meetings in America. They were referred to by their opponents as Hicksites, and the others as orthodox.

Isaac Crewdson. a Recorded Minister in Manchester, UK published A Beacon to the Society of Friends in 1835, which strongly argued that the inward light, could not exist alongside a belief in salvation by atonement. - this controversy led to the resignation of Isaac Crewdson, 48 fellow members of Manchester Meeting and about 250 other British Quakers, in 1836–1837, some of whom joined the Plymouth Brethren.

Joseph John Gurney was a prominent nineteenth century British Friend, and a strong proponent of evangelical views

Orthodox Friends (who made a majority of Quakers) became more evangelical during the nineteenth century,, influenced by the Second Great Awakening. This move was led by the British Quaker, Joseph John Gurney. Friends held Revival meetings and became involved in the Holiness movement. Quakers such as Hannah Whitall Smith and Robert Pearsall Smith became speakers in the Holiness movement, and introduced Quaker phrases and practices to the Holiness movement.. British Friends became involved with the Higher Life movement, with Robert Wilson, from Cockermouth meeting, founding the Keswick Convention.

From the 1870s it became commonplace in Britain to have Sunday evening home mission meetings with hymns and an evangelical address alongside the Sunday morning silent meetings for worship.

Some Quakers in America disliked the move towards evangelicalism, seeing this as the dilution of the Friends' tradition of being led by the Holy Spirit. These Friends were led by John Wilbur, who was expelled from his yearly meeting in 1842, and he and his supporters went on to form their own separate yearly meeting. In the UK, in 1868, some Friends split off from London Yearly Meeting, for the same reason, forming the separate Fritchley General Meeting which remained separated from London Yearly Meeting until 1968. Similar splits also took place in Canada. The remainder of London Yearly Meeting and the remaining American yearly meetings were called Gurneyite yearly meetings, after Joseph John Gurney, and eventually collectively became called Five Years Meeting and then Friends United Meeting.

Friends' Syrian Mission, 1874, built this mission house in Brummana, Lebanon

Following Christian revivals in the mid nineteenth century, there arose a concern among Friends in Britain to start missionary activity overseas. The first missionaries were sent in 1866 to Benares (Varanasi) in India. The Friends Foreign Mission Association was formed in 1868 and sent missionaries from Britain to Madhya Pradesh, India forming what is now Mid-India Yearly Meeting, and later to Madegascar from 1867, China from 1896, Sri Lanka from 1896 and Pemba Island from 1897. The Friends Syrian Mission was established 1874 which among other institutions ran the Ramallah Friends Schools which still exist today, and Swiss missionary Theophilus Waldmeier founded Brummana High School in Lebanon in 1873. Friends Churches from Ohio Yearly Meeting sent missionaries to India in 1896 forming what is now Bundelkhand Yearly Meeting. Friends from Cleveland meeting went to Mombasa, Kenya, starting what has been Friends most successful mission field. Quakerism spread within Kenya and to Uganda, Tanzania, Burundi and Rwanda.

In 1887, a British Quaker, Joseph Bevan Braithwaite proposed a declaration of faith known as the Richmond Declaration. This was agreed by 95 representatives at a meeting of Five Years Meeting but unexpectedly the declaration was not adopted by London Yearly Meeting, because a vocal minority of Friends, including Edward Grubb opposed it.

In the early days, Friends had no ordained priests and thus needed no seminaries for theological training. The first major Quaker colleges were all founded much later - in America they founded Haverford College (1833), Guilford College (1837), Earlham College (1844), Swarthmore College (1864), Wilmington College (Ohio) (1870), Bryn Mawr College (1885), Friends Pacific Academy (now George Fox University) (1885), Cleveland Bible College (now Malone University) (1892), Friends University (1898), Training School for Christian Workers (now Azusa Pacific University) (1899), Friends Bible College (now Barclay College) (1917); in Britain, Woodbrooke College in 1903; and in Kenya, Friends Bible Institute (now Friends Theological College in Kaimosi, Kenya in 1942.

In the very late nineteenth and early twentieth century, a movement known as the Quaker Renaissance began within London Yearly Meeting - with young Friends moving away from evangelicalism and towards liberal Christianity. This was particularly influenced by John Wilhelm Rowntree, Edward Grubb and Rufus Jones. These Friends promoted the theory of evolution, modern biblical criticism, and the social meaning of Jesus's teaching - encouraging Friends to follow the example of Christ by performing good works. They downplayed evangelical ideas of atonement. Following the Manchester Conference of 1895 where 1000 British Friends met to consider the future of British Quakerism, liberalism gradually increased within London Yearly Meeting.

Some Quaker conscientious objectors formed the Friends Ambulance Unit with the aim of co-operating to build up a new world rather than fighting to destroy the old

The First World War and Second World War put the Friends' opposition to war to the test. Many Quakers were conscientious objectors and some formed the Friends Ambulance Unit and American Friends Service Committee. These brought together Friends from different yearly meetings to work together for service. Following this, Friends from across the theological splits worked together with several World Conferences and the subsequent creation of the Friends World Committee for Consultation which brought together Friends from different yearly meetings.

After World War I, growing desire for a more fundamentalist approach among some Friends began to split Five Years Meeting. In 1926, Oregon Yearly Meeting seceded from Five Years Meeting, bringing several other yearly meetings and scattered monthly meetings. In 1947, the Association of Evangelical Friends was formed, with triennial meetings which lasted until 1970. In 1965, this was replaced by the Evangelical Friends Association which since 1989 has been Evangelical Friends Church International.

Systematic theology

Quakers have always had doctrines, some of which have been codified declarations of faith, confessions or theological texts. Due in part to the emphasis on reliance on the immediate guidance of the Spirit, diverse statements of "faith and practice" and diverse understandings of the "leading of the Spirit" have always existed among Friends - for example Letter to the Governor of Barbados (George Fox, 1671), An Apology for the True Christian Divinity (Robert Barclay, 1678), A Catechism and Confession of Faith (Robert Barclay, 1690), The Testimony of the Society of Friends on the Continent of America (adopted jointly by all orthodox yearly meetings in USA, 1830), Richmond Declaration of Faith (Adopted by Five Years Meeting, 1887), Essential Truths (Rufus Jones and James Wood, adopted by Five Years Meeting, 1922). As a public statement of faith today, each yearly meeting publishes its own Book of Discipline - that expresses discipleship within the experience of Friends in that yearly meeting.

The theological beliefs of different yearly meetings vary considerably, ranging from evangelical Christianity to universalist and new thought beliefs. In addition, there is wide variation in a meetings' acceptance of dissent expressed by individuals and local constituencies. While the predominant theological beliefs of different yearly meetings do not tally exactly with the style of service, there is often some correspondence, with yearly meetings that employ programmed worship tending to have more evangelical theologies, and those with unprogrammed worship tending to have more conservative or liberal theologies.

Most Friends believe in continuing revelation, which is the idea that truth is continuously revealed directly to individuals from God without a need for any intermediary, objective logic or systematic theology. For this reason, many Quakers reject the idea of priests, believing in the priesthood of all believers. Some Friends express this idea of God revealing truth to them directly using the phrase Inner Light, or Inward Light of Christ, whilst others talk of the Holy Spirit or use other phrases. George Fox, an early Friend described it as "Christ has come to teach His people Himself." Friends often focus on trying to hear God. As Isaac Penington wrote in 1670, "It is not enough to hear of Christ, or read of Christ, but this is the thing — to feel him my root, my life, my foundation..."

Conservative

Conservative Friends worshipping in London in 1809. Friends are dressed in traditional plain dress. At the front of the meeting house, the recorded ministers sit on a raised ministers' gallery facing the rest of the meeting, with the elders sitting on the bench in front of them, also facing the meeting. Men and women are segregated, but both are able to minister.

Main article: Conservative Friends

Conservative Friends (also known as "Wilburite" after John Wilbur) share the beliefs of early Friends. Prior to the mid-eighteenth century, all Quakers were what would now be described as Conservative, but splits and developments in the nineteenth and twentieth century have resulted in the majority of Friends moving away from this branch. Conservative Friends stress their trust in the immediate guidance of the Holy Spirit. Conservative Friends completely reject all forms of religious symbolism and outward sacraments, such as water baptism or the Eucharist. Conservative Friends do not believe in the reliance upon practice of the outward rites and sacraments, believing that holiness can exist in all the activities of one's life — that all of life is sacred. Many Friends believe that any meal with others could be a form of communion. Conservative Friends reject any formal written creed.

Today, Conservative Friends exist in the US as the conservative yearly meetings of Ohio, Iowa, and North Carolina; the conservative Ohio Yearly Meeting is generally considered the most traditional in this regard, retaining more rural Quakers who use the plain language and continue wearing plain dress more than the other two. There are also groups of Conservative Friends in the UK (Ripley Quaker Meeting) and Greece (Athens Meeting), and Canada. Some of the more liberal Conservative Friends have very similar beliefs and practices to the more Christocentric liberal Friends. Today, Conservative Friends make up around 0.03% of Quakers worldwide.

Evangelical

See also: Evangelical Friends International

Evangelical Friends make up at least 40% of Friends worldwide. They regard Christ as their Lord and savior, and have similar theological views to other evangelical Christians. They believe in, and place a high regard for, the penal substitution theory of atonement, biblical infallibility and the need for everyone to personally repair a relationship with God. They believe that the purpose of the Friends Church is to evangelise, and transform others through love and service for others. Evangelical Friends regard the Bible as the literal and self-authenticating word of God. The "Beliefs of Friends" statement by Evangelical Friends International, is comparable to other evangelical churches' confessions of faith. Evangelical Friends are mainly located in the US, Asia and Central America, particularly in meetings which are affiliated with Evangelical Friends Church International). Beginning in the 1880s, some Friends began using outward sacraments, first in Evangelical Friends Church - Eastern Region (then known as Ohio Yearly Meeting [Damascus]). Friends Church Southwest approved the practice of outward sacraments. In places where Evangelical Friends have done mission work, including in Africa, Asia, and Latin America, baptism with water is carried out. This practice differs from most other branches of the Religious Society of Friends.

Gurneyite

See also: Friends United Meeting

Gurneyite Friends refer to the modern-day followers of the theology promoted by Joseph John Gurney, a British nineteenth century Friend, and they make up 49% of Quakers worldwide. They regard Christ as their teacher and Lord, and favor working closely with other protestant Christian groups. Gurneyite Friends put more emphasis on the authority of the Bible over the direct experience of God, often seeing the Bible as the direct word of God. Both children and adults participate in ongoing religious education emphasising Bible and its relationship to Quaker testimonies and Quaker history. Gurneyite Friends have enumerated and subscribed to a set of doctrines, such as the Richmond Declaration. While there has been conflict over the role of the Richmond Declaration in subsequent years, it was "adopted," "accepted" or "approved" by nearly all of the Gurneyite yearly meetings at the time. The Five Years Meeting of Friends reaffirmed the Richmond Declaration in 1912 but specifically stated that it was not to constitute a creed. Although Gurneyism was the main form of Quakerism in Britain in the nineteenth century, today Gurneyite Friends are mainly located in Ireland, Africa, India, and parts of the US - particularly within meetings affiliated to Friends United Meeting). Many Gurneyite Friends today combine "waiting worship" (unprogrammed worship) with practices common to other Protestant services, such as scripture reading and singing hymns. A minority practice entirely unprogrammed worship.

Holiness

See also: Central Yearly Meeting of Friends

Holiness Friends are heavily influenced by the Holiness movement, in particular John Wesley's doctrine of Christian perfection - that is that through loving God and loving humanity totally, as exemplified by Christ, they are able to voluntarily rid themselves of sin. This was a predominant view within Quakerism in the United States in the nineteenth century, and also held fairly widely in the United Kingdom, and has influenced other branches of Quakerism. Holiness Friends argue that early Friends including Fox's message of perfection was the same as holiness. Whilst there are some Friends with strongly holiness theology within most yearly meetings, it is a central part of Central Yearly Meeting of Friends which was founded in 1926 specifically to promote holiness theology.

Liberal

See also: Friends General Conference

Liberal Quakerism generally refers to Friends who have taken ideas from liberal Christianity, often sharing a similar mix of theological ideas to other liberal Christian denominations, such as more critical Biblical hermeneutics, often with a focus on the social gospel as being important. The liberal Quaker ideas of That of God in everyone and the inner light were popularised by the American Friend Rufus Jones in the early twentieth century, and remains an important part of liberal Friends' understanding of God today. Liberal Friends often highlight good works as being important, particularly living a life which upholds the virtues preached by Jesus - of which the often highlight the most important being pacifism, treating others equally, living simply and telling the truth. Like conservative Friends, liberal Friends reject religious symbolism and sacraments, such as water baptism and the Eucharist. While Friends may recognize the potential of these outward forms for awakening experiences of the Light, they are not an incorporated part of Friends worship, and are by no means regarded as necessary to authentic spirituality. Among liberal Friends, one will encounter various approaches to the Bible. The Bible remains central to many liberal Friends' worship, and almost all meetings for worship in liberal yearly meetings will have a copy or copies of the Bible available in the meeting house (often on a table in the centre of the room) which Friends may read privately or publicly during worship. However, unlike evangelical or Gurneyite Friends, many liberal Friends have decided that if they feel led by God in a way which is contrary to the Bible, that Scripture should give way. Many Friends are also influenced by liberal Christian theologians and modern Biblical criticism, often holding non-propositional Biblical hermeneutics (eg believing that the Bible is an anthology of human authors' beliefs and feelings about God at the time of its writing) and that multiple different interpretations of scripture are possible. Liberal Friends believe a corporate confession of faith would be an obstacle — both to authentic listening and to the recognition of new insight. As a non-creedal form of Christianity, liberal Quakerism is especially receptive to a wide range of faith understandings. Most liberal yearly meetings publish a Faith and Practice book with a range of experiences of what it means to be a Friend in that yearly meeting.

The movement began amongst the followers of John Wilhelm Rowntree and Rufus Jones. Liberal Friends were predominant in Britain in the twentieth century and amongst US meetings affiliated to Friends General Conference, and some meetings in Canada, Europe, Australia, New Zealand, South Africa. Many liberal Friends distance themselves from other Quaker groups.

Universalist

Universalist Friends believe that there are many different paths to God, and that understandings of God reached through non-Christian religious experiences are as valid as Christian understandings. This group was founded by John Linton, in the late 1970s. Linton had worshipped with the raina smith Group in India (an independent meeting not affiliated to any yearly meeting or wider Quaker group), where there had been Hindus, Muslims and Christians worshipping together. Following a move to Britain he founded the Quaker Universalist Group in 1978 and later his views spread to the US where the Quaker Universalist Fellowship was founded in 1983. Many of the Friends who joined these groups were Friends from London Yearly Meeting and Friends General Conference in the United States. Interest in Quaker universalism has been low amongst Friends from other yearly meetings. The views of the universalists provoked much controversy within London Yearly Meeting and Friends General Conference during the 1980s.

Non-theist

See also: Nontheist Friend

These Friends have similar views to other post-Christian non-theists in other churches, for example the Sea of Faith within the Anglican church. They are predominantly atheists, agnostics and humanists who nevertheless feel that membership of a religious organization is useful. The first organization for non-theist Friends was the Humanistic Society of Friends, founded in Los Angeles in 1939, although this organization remained small and was later absorbed into the American Humanist Association. More recently, interest in non-theism has surfaced, particularly led by British Friend David Boulton who founded the Nontheist Friends Network in 2011, which has 40 members. Non-theism is controversial, with some British Friends calling for non-theists to be refused membership of Britain Yearly Meeting. However, in one study of Friends in Britain Yearly Meeting, around 30% of Quakers had views which might be described as non-theistic, agnostic or atheist.

Practical theology

Quakers try to bear witness or testify to their beliefs in their every day life — an expression of "spirituality in action", drawing on James' advice that faith by itself, if it is not accompanied by action, is dead. A common set of practices emerged which spoke of key principles and beliefs held by Friends.

They may do this in many ways, according to how they are led by God, however there are some shared ways in which many Quakers relate to God and the world. These ways of acting often mirror common Christian ethical codes, e.g. the Sermon on the Mount or the Sermon on the Plain, however Friends would argue that they feel personally moved by God or Christ to act in these ways rather than simply following an ethical code.

Some theologians have attempted to classify the ways in which Friends commonly testify to their faith into categories of common ways in which Friends behave - these are known by many liberal Friends as testimonies, for liberal Friends believe these principles and practices testify to the truth of God among Friends as well as others, in deed. Rooted in the immediate experience of the community of Friends, for many Friends these values are verified by the Bible, especially in the life and teachings of Jesus.. As these are not centrally drawn up in any way but are simply individuals' descriptions of the way in which many Friends are currently led to act, lists of testimonies are continuously evolving, and vary between different theologians and traditions. In his book Quaker Speak, the British Friend Alastair Heron lists the following ways in which Friends do, or have, witness(ed) or testify/testified to God:

Testimony which opposes:

• betting and gambling
• capital punishment
• conscription
• hat honor
• oaths
• slavery
• times and seasons
• tithing

Testimony which promotes:

• integrity (or truth)
• peace
• penal reform
• plain language
• relief of suffering
• simplicity
• social order
• Sunday observance
• sustainability
• temperance and moderation

In the USA, children and Friends school students are often taught the acronym SPICES, which stands for Simplicity, Peace, Integrity, Community, Equality and Stewardship. In the UK, the acronym STEP or PEST is used, for Peace, Equality, Simplicity and Truth.

Several groups of Quaker meeting houses in the US, particularly Delaware and Pennsylvania, have extended the testimony opposing hat honor to include an opposition to modern-day honorifics bestowed to corporate officer titles, corporate hierarchies, and publicizing salary history for employees.

Worship

See also: Meeting for worship

Most groups of Quakers meet for regular worship. There are two main types of worship worldwide: programmed worship and unprogrammed worship.

Programmed worship

See also: Friends United Meeting and Evangelical Friends Church International

West Mansfield Friends Church, Ohio, affiliated to Evangelical Friends Church International

In programmed worship there is often a prepared message, which may be delivered by an individual with theological training. There may be hymns, a sermon, Bible readings and prayers, and a period of silent worship. The worship resembles the church services of other protestant denominations, although in most cases does not include any Eucharist service. There is often a paid pastor responsible for pastoral care of the members of the local church. Worship of this kind is celebrated by at least 89% of Friends worldwide, and is found particularly in many yearly meetings in Africa, Asia and parts of the US (southern and central), and is particularly common in programmed meetings affiliated to Friends United Meeting (who make up around 49% of worldwide membership), and evangelical meetings, including those affiliated to Evangelical Friends International (who make up at least 40% of Friends worldwide). The event is sometimes called a meeting for worship or sometimes called a Friends Church service. This tradition arose among Friends in the United States in the 19th century in response to large numbers of converts to Quakerism during the national spiritual revivalism of the time. The Friends meetings started in Africa and Latin America were generally started by Friends from programmed elements of the society, therefore most African and Latin American Friends worship in a programmed style.

Some Friends also hold what is termed Semi-Programmed Worship, which brings programmed elements like hymns and readings into an otherwise unprogrammed worship service.

Unprogrammed worship

See also: Friends General Conference and Britain Yearly Meeting

The interior of an old meeting house in the United States

Unprogrammed worship, or waiting worship is based on the practices of early Friends, who themselves based their practice on their interpretation of how early Christians worshipped. Friends gather together in "expectant waiting" for God's leading. There is no plan of how the meeting will proceed, with Friends believing that God will plan what will happen, with the Holy Spirit willing people to speak. When an individual Quaker feels that the Holy Spirit is telling them to speak, he or she will rise and share a message ("vocal ministry") with those gathered. When this happens, Quakers believe that it is not the person themselves speaking, but that the Holy Spirit is speaking through them. After someone has spoken, it is expected that more than a few moments will pass in silence before further speech. Sometimes a meeting is entirely silent, sometimes quite a few people speak. These meetings traditionally lasted for several hours, however modern meetings for worship are often programmed to be limited to an hour's duration, and end when one person (usually predetermined) shakes the hand of another person present. This style of worship is the norm in Britain, Ireland, continental Europe, Australia, New Zealand, Canada and parts of the United States (particularly yearly meetings associated with Friends General Conference) - constituting about 11% of Quakers worldwide. Quakers who worship in this style often believe that each person is equal before God and is capable of knowing the light directly, and therefore anyone present may speak if they feel called to do so. Traditionally, there were Recorded Ministers who were recognised for their particular gift in vocal ministry - this practice continues amongst conservative Friends, but some liberal Friends have abolished this practice in meetings where they are predominant (eg London Yearly Meeting abolished Recorded Ministers in 1928).

Meetings for worship for specific tasks

Baptism

Within the unprogrammed tradition, Friends do not practice water baptism, Christening ceremony or other ceremony for the birth of a child. The child is welcomed into the meeting by everyone present at their first attendance. Formerly, it was the practice that children born to Quaker parents automatically became members of the Religious Society of Friends (sometimes called Birthright membership), but this is no longer the case in most areas, and most parents now leave it up to the child to decide whether to become a member when they are an older child or adult.

Marriage

Main article: Quaker wedding

See also: Homosexuality and Quakerism

A meeting for worship for the solemnisation of marriage in an unprogrammed Friends meeting is similar to any other unprogrammed Meeting for Worship. The meeting for worship is conducted exactly as a normal meeting for worship, and the pair marry one another before God and gathered witnesses. After exchanging vows, the meeting returns to open worship and guests are free to speak as they are led. At the rise of meeting all the witnesses, who comprise everyone present at the meeting including the youngest children, are asked to sign the wedding certificate as a record of the event. In Britain, Quakers have their own registrars who keep a separate record of the union and notify the General Register Office.

In the early days of the United States, there was doubt whether a marriage solemnized in such a manner was entitled to legal recognition, so that over the years each state set its own rules for the procedure. Most US states (Pennsylvania being the prominent exception) expect that the marriage document filed with local authorities will be signed by a single officiant (a priest, rabbi, minister, Justice of the Peace, etc.). Quakers routinely modify the document to allow several Friends to sign as the officiant. Often these are the members of a committee of oversight of the marriage ceremony, 3 or 4 individuals that have helped the couple plan their marriage. Usually a separate document containing their vows and the signatures of all present is kept by the couple, and often displayed prominently in their home.

In many Friends meetings, the couple will also have met with a "clearness committee" prior to getting married. This committee's purpose is to discuss with the couple the many aspects of being married and being a couple. If the couple seems clear in their commitment to marry, then the couple will be recommended to the meeting for marriage and the marriage will take place. "Clearness committees" are used in other contexts as well, where individuals or groups need to obtain guidance on a particular action to be taken.

In recent years, Friends within the liberal, unprogrammed meetings in Australia, Britain and some meetings in North America have celebrated weddings or civil unions between partners of the same sex. Britain Yearly Meeting decided in 2009 to recognise marriages between same-sex couples, making them the first mainstream religious body in the UK to do so. As true same-sex marriage (as distinct from civil partnership) is not recognized in law or by civil authorities in the United Kingdom these marriages will not be recognized in civil courts. However, they stated that the law does not preclude Friends from "playing a central role in the celebration and recording" of marriage between same-sex couples, and asked the government to change the law so that marriage between same-sex couples would be recognized in the same way as opposite-sex marriages. In parts of the United States where same-sex marriages are not legal, some meetings follow the practice of early Quakers in overseeing the union without reference to the state at all. Many Friends meetings in the US have celebrated "union" ceremonies for same-sex couples; sometimes other Friends meetings geographically nearby have quite different views on the topic. Many Friends in the US are also involved in the movement to allow same-sex marriage legally.

Memorial services

Traditional Quaker memorial services are also held as a form of worship and are known as memorial meetings. Friends gather for worship and offer remembrances about the person who has died. In some traditions, the coffin or ashes of the deceased are not present, and these memorial meetings are often held many weeks after the death, which can enable wider attendance and can also allow spiritual reflection and celebration of life, rather than emotional grief, to dominate. However in some traditions memorial meetings take place immediately after death and may occur prior to burial or cremation with the coffin present in the meeting for worship. Memorial meetings can last over an hour, particularly if there are a large number of people in attendance. Memorial services give everyone a chance to remember the lost individual in his own way, thus bringing comfort to those present, and re-affirmation of the larger community of Friends.

Church government and polity

Quaker Business Meeting in York

Governance and decision making is conducted at a specially appointed meeting for worship - often called a meeting for worship with a concern for business or meeting for worship for church affairs at which all members of a meeting can attend, similar in ways to a church meeting of a congregationalist church. Quakers consider this to be a form of worship, conducted in the manner of meeting for worship. They believe this is the gathering of believers who wait upon the Lord to discover God's will, believing that they are not making their own decisions but seeking to understand God's will for the community via the actions of the Holy Spirit within the meeting.

Like in a meeting for worship, each member is expected to listen to God and, if led, to will stand and contribute it to the group. In some meetings, Friends will wait for the clerk to acknowledge them before speaking. Direct replies to someone's contribution are not permitted, with an aim of seeking truth rather than of debating or discussing. A decision is reached when the meeting, as a whole, feels that the "way forward" has been discerned (also called "coming to unity"). There is no voting. On some occasions a single Friend will hold up a decision because they feel the meeting is not following God's will. Because of this, many non-Friends believe that this is a consensus decision-making method, however Friends believe that they are not attempting to seek a position with which everyone is willing to live (as is often the case in consensual models) but in determining God's will. It is assumed that if everyone is listening to God's Spirit, the way forward will become clear.

The business conducted in this way can seem time-consuming and impractical. Many non-Friends express doubts as to whether this process of decision making can work in a large group, although many yearly meetings have employed this practice for generations.

National and international divisions and organization

Like many movements, the Religious Society of Friends has evolved, changed, and split into various smaller subgroups.

Quakerism started in the United Kingdom, and quickly spread to the United States. Today by far the country with the most Quakers in it is Kenya, and other countries with over 1000 Quakers in them are Burundi, Bolivia, Cambodia, Canada, Guatemala, Ireland, Indonesia, Rwanda, Taiwan, Tanzania, Uganda, United Kingdom, United States. Although the total number of Quakers is relatively small, around 360,000 worldwide, there are places, such as Philadelphia, Pennsylvania;Kaimosi, Kenya; Newberg, Oregon; Greenleaf, Idaho; Whittier, California; Richmond, Indiana; Friendswood, Texas; Birmingham, UK; Ramallah, Palestine and Greensboro, North Carolina in which Quaker influence is concentrated.

International organization

Main article: Friends World Committee for Consultation

Friends World Committee for Consultation (FWCC) is the international Quaker organization which loosely unifies the diverse groups of Friends; FWCC brings together the largest variety of Friends in the world.

There are various organizations associated with Friends including a U.S. lobbying organization based in Washington, D.C. called the Friends Committee on National Legislation (FCNL); several service organizations like the American Friends Service Committee (AFSC), the Quaker United Nations Offices, Quaker Peace and Social Witness, Friends Committee on Scouting, the Quaker Peace Centre in Cape Town, South Africa and the Alternatives to Violence Project.

Friends World Committee for Consultation is divided into four Sections to represent different regions of the world: Africa, Asia West Pacific, Europe and Middle East, and Americas.

Africa

Main article: Religious Society of Friends in Africa

Quakers in Africa (2007)

Country	Number of Quakers
Burundi	12,000
South Africa	144
Congo (Republic of)	10
Kenya	133,825
Madagascar	16
Nigeria	16
Rwanda	3,234
Tanzania	3,100
Uganda	5,000

The highest concentration of Quakers is in Africa. The Friends of East Africa were at one time part of a single East Africa Yearly Meeting, then the largest yearly meeting in the world. Today, this region is served by several distinct yearly meetings. Most of these are affiliated with the Friends United Meeting, practice programmed worship, and employ pastors. There are also Friends meetings in Rwanda and Burundi, as well as new work beginning in North Africa. Small unprogrammed meetings exist also in Botswana, Ghana, Lesotho, Namibia, Nigeria, South Africa and Zimbabwe.

Australia and New Zealand

Quakers in Australia and New Zealand (2007)

Country	Number of Quakers
Australia	949
New Zealand	656

Friends in Australia and New Zealand are based around the unprogrammed tradition, similar to Britain Yearly Meeting

Considerable distances between the colonies, and a low immigration of Quakers, meant that the organization of Friends in Australia was quite dependent on London until the 20th century. The Society has remained unprogrammed and is constituted as the Australia Yearly Meeting, with local organization around seven Regional Meetings: Canberra (which extends into southern New South Wales), New South Wales, Queensland, South Australia (which extends into Northern Territory), Tasmania, Victoria and Western Australia. There is an annual meeting each January hosted by a different Regional Meeting over a seven year cycle, with a Standing Committee each July or August. The 2006 Australian Census recorded 1984 Quakers in Australia, which was an increase of 11% since the 2001 Census.

Meetings for worship in New Zealand started in Nelson in 1842, and in Auckland in 1885.

Asia

Quakers in Asia (2007)

Country	Number of Quakers
Cambodia	2,500
China	95
India	712
Indonesia	3,000
Japan	135
Korea	12
Nepal	500
Philippines	850
Taiwan	3,200

There are Quaker meetings in India, Hong Kong, Korea, Philippines, Japan and Nepal.

India has four yearly meetings - the unprogrammed Mid-India Yearly Meeting, programmed Bhopal Yearly Meeting and Mahoba Yearly Meeting. Bundelkhand Yearly Meeting is an evangelical Friends Church affiliated to Evangelical Friends International. There are also a number of separate programmed and unprogrammed worship groups not affiliated to any yearly meeting.

There are also evangelical Friends Churches in the Philippines and Nepal, affiliated to Evangelical Friends International.

Europe

Quakers in Europe (2007)

Country	Number of Quakers
Belgium / Luxembourg	42
Britain	15,775
Croatia	2
Czech Republic	12
Denmark	29
Estonia	4
Finland	20
France	71
Georgia	13
Germany	338
Greece	3
Hungary / Romania / Albania	4,306
Ireland	1,591
Latvia	6
Lithuania	2
Netherlands	115
Norway	151
Russia	13
Spain	8
Sweden	100
Switzerland	104

In the United Kingdom, the predominantly liberal and unprogrammed Yearly Meeting of the Religious Society of Friends (Quakers) in Britain has 478 local meetings, and a total of 14,260 adult members, and an additional 8,560 adults who attend worship but have not become members, and 2,251 children. The number of Quakers in Britain has been declining steadily since the mid-twentieth century. There are also several programmed meetings, including in Wem and London. There is also small groups of Conservative Friends meeting in Ripley and Greenwich in England, and Arbroath in Scotland,, who follow Ohio Yearly Meeting's Book of Discipline..

Evangelical Friends Central Europe Yearly Meeting has 4306 members over six nations, including Albania, Hungary and Romania.

Ireland Yearly Meeting is unprogrammed, but much more conservative than nearby Britain Yearly Meeting. They have 1591 members in 28 meetings across the Republic of Ireland and Northern Ireland.

German Yearly Meeting is liberal and unprogrammed, and has 338 members, worshipping in 31 meetings in Germany and Austria.

There are very small groups of Friends in Belgium, Luxembourg, Croatia, Czech Republic, Denmark, Estonia, Finland, France, Georgia, Greece, Italy, Kyrgyzstan, Latvia, Lebanon, Palestine, Lithuania, Netherlands, Norway, Portugal, Russia, Spain, Sweden, Switzerland and Ukraine.

Middle East

Quakers in the Middle East(2007)

Country	Number of Quakers
Lebanon / Palestine	60

Middle East Yearly Meeting has meetings in Lebanon and Palestine.

North and South America

Quakers in America (2007)

Country	Number of Quakers
Bolivia	13,000
Canada	1,216
Chile	15
Colombia	8
Costa Rica	72
Cuba	535
El Salvador	472
Guatamala	20,730
Honduras	2,000
Jamaica	330
Mexico	861
Peru	1,700
United States	86,837

Quakers can be found throughout the provinces of Canada, with some of the largest concentrations of Quakers in Southern Ontario.

Friends in the United States have diverse practices, though united by many common bonds. Along with the division of worship style (see "Quaker Worship" above) come several differences of theology, vocabulary and practice.

A local congregation in the unprogrammed tradition is called a meeting, or a monthly meeting (e.g., Smalltown Meeting or Smalltown Monthly Meeting). The reference to "monthly" is because the meeting meets monthly to conduct the business of the meeting. Most "monthly meetings" meet for worship at least once a week; some meetings have several worship meetings during the week. In programmed traditions, the local congregations are often referred to as "Friends Churches".

Several local monthly meetings are often part of a regional group called a quarterly meeting, which is usually part of an even larger group called a yearly meeting; with the adjectives "quarterly" and "yearly" referring specifically to the frequency of meetings for worship with a concern for business.

Some yearly meetings belong to larger organizations to help maintain order and communication within the society, the three chief ones being Friends General Conference (FGC), Friends United Meeting (FUM), and Evangelical Friends Church International (EFCI) (in all three groups, most member organizations, though not necessarily people are from the United States). FGC is theologically the most liberal of the three groups, while EFCI is the most evangelical. FUM is the largest. Friends United Meeting was originally known as "Five Years Meeting." Some monthly meetings belong to more than one of these larger organizations, while others are independent, not joining any.

Ecumenical relations

All Quakers prior to the 20th century considered the Religious Society of Friends to be a Christian movement, but did not feel their faith fit within categories of Catholic, Orthodox, or Protestant. Many conservative Friends, whilst fully seeing themselves as a Christian group, choose to remain separate from other Christian groups.

Many Friends in the liberal Friends' meetings are actively involved in the ecumenical movement, often particularly working closely with other Mainline Protestant and liberal Christian churches with whom they share common ground, particularly a concern for peace and social justice, and often work together with other churches and Christian groups on social justice projects and campaigns. Some liberal yearly meetings are members of ecumenical pan-Christian organizations which include Protestant, Orthodox and Anglican churches - for example Philadelphia Yearly Meeting is a member of the National Council of Churches, Britain Yearly Meeting is a member of Churches Together in Britain and Ireland, and Friends General Conference is a member of the World Council of Churches. All Guerneyite Friends would see themselves as part of a Christian movement, and work closely with other Christian groups. Friends United Meeting (the international organization of Gurneyite yearly meetings) is a member of the National Council of Churches and the World Council of Churches, which are pan-Christian organizations which include Protestant, Orthodox and Anglican churches. Evangelical Friends work closely with other evangelical churches from other Christian traditions. The North American branch of Evangelical Friends Church International is a member church of the National Association of Evangelicals. Like other evangelical churches, evangelical Friends tend to be less involved with ecumenical work with non-evangelical churches, and are not members of the World Council of Churches or National Council of Churches.

The majority of other Christian groups are happy to recognize Friends amongst their fellow-Christians. The Bible Theology Ministries (a small charismatic church in Swansea) does not recognise Quakers as Christian, but then they also do not recognise Roman Catholics as Christian, regarding both Quakers and Roman Catholics as 'cults'. Some people who attend Friends meetings assume that Quakers are not Christian because they may not hear anyone using overtly Christian language during the meeting for worship.

Relations with other faiths

Relationships between Quakers and non-Christians vary considerably, both between different branches of Quakerism, different parts of the world, and different points in history.

Early Quakers felt that salvation was possible only through Christ, and therefore did not tolerate other religions. They distanced themselves from any practices which they saw as pagan, such as refusing to use the usual days of the week as they are derived from names of Pagan deities, and refusing to celebrate Christmas as it was based on Pagan festivities. Early Friends attempted to convert Muslims to Christianity, for example Fox's open letter, To the Turk in which he encourages all to turn to Christ as the only path to salvation. Mary Fisher attempted to convert the Muslim Mehmed IV (the Sultan of the Ottoman Empire) in 1658.

In 1870, Richard Price Hallowell argued that the logical extension of Quakerism is to establish a universal Church, which demands a religion which embraces Jew, Pagan and Christian, and which cannot be limited by the dogmas of one or the other,.

From the late twentieth century onwards there are now some people who attend liberal Quaker meetings who also actively identify with faiths other than Christianity, such as Judaism, Islam, Buddhism or Paganism, although this is controversial, even in liberal yearly meetings.

Calendar and church holidays

Quakers traditionally use numbers to denominate the names of the months and days of the week, something they call the plain calendar. This does not use names of calendar units derived from the names of pagan deities. The days begin with First Day (Sunday) and ends on Seventh Day (Saturday), and months run from First Month (January) to Twelfth Month (December). This is based on the terms used in the Bible: eg, Jesus' followers went to the tomb early on the First Day of the week . The calendar emerged in the 17th century in England in the Puritan movement but became closely identified with Friends by the end of the 1650s and was commonly employed into the 20th century, however, is less commonly encountered today. The term First Day School is commonly used, for what is called by most churches Sunday School.

In common with other Christian denominations derived from sixteenth century Puritanism, many Friends do not observe any religious festivals (eg Christmas, Lent, or Easter), but instead believe that Christ's birth, crucifixion and resurrection should be commemorated every day of the year. For example, many Quakers feel that fasting at Lent but then eating in excess at other times of the year is hypocrisy, and therefore many Quakers, rather than observing Lent, live a simple lifestyle all the year round (see Testimony of Simplicity). These practices are often referred to as the testimony against times and seasons.

Some Friends are non-Sabbatarians, holding that "every day is the Lord's day", and that what should be done on a First Day should be done every day of the week, although Meeting for Worship is usually held on a First Day, something which has been advised since the first advice issued by elders in 1656

Mysticism

Quakerism differs from other mystical religions in at least two important ways. For one, Quaker mysticism is primarily group-oriented rather than focused on the individual. The Friends' traditional meeting for worship may be considered an expression of that group mysticism, where all the members of the meeting listen together for the Spirit of God, speaking when that Spirit moves them.

Additionally, Quaker mysticism as it has been expressed after the late 19th century includes a strong emphasis on its outwardly directed witness. Rather than seeking withdrawal from the world, the Quaker mystic translates his or her mysticism into action. They believe this action leads to greater spiritual understanding — both by individuals and by the Meeting as a whole. This view of mysticism includes social and political activities.

Further reading

• Abbott, Margery; Chijioke, Mary Ellen; Dandelion, Pink; Oliver, John William, ed. (2003). Historical Dictionary of The Friends (Quakers). Scarecrow Press. ISBN 978-0810844834. {{cite book}}: Unknown parameter |month= ignored (help)CS1 maint: multiple names: editors list (link)
• Bacon, Margaret Hope (2000). The Quiet Rebels: The Story of the Quakers in America. Pendle Hill Publications. p. 249. ISBN 978-0875749358. {{cite book}}: Unknown parameter |month= ignored (help)
• Bacon, Margaret Hope. "Quakers and Colonization," Quaker History, 95 (Spring 2006), 26–43.
• Barbour, Hugh; Frost, J. William. The Quakers. (1988), 412pp; historical survey, including many capsule biographies online edition
• Barbour, Hugh (1985). The Quakers in Puritan England. Friends United Press. p. 272. ISBN 978-0913408872. {{cite book}}: Unknown parameter |month= ignored (help)
• Benjamin, Philip. Philadelphia Quakers in an Age of Industrialism, 1870-1920 (1976),
• Bill, J. Brent, Holy Silence: The Gift of Quaker Spirituality ISBN 1-55725-420-6
• Boulton, David (ed.) 2006. Godless for God's Sake: Nontheism in Contemporary Quakerism. Dales Historical Monographs. ISBN 0-9511578-6-8
• Birkel, Michael L., Silence and Witness: The Quaker Tradition ISBN 1-57075-518-3 (in the UK, ISBN 0-232-52448-3)
• Braithwaite, William C. The Beginnings of Quakerism (1912); revised by Henry J. Cadbury (1955) online edition
• Braithwaite, William C. Second Period of Quakerism (1919); revised by Henry Cadbury (1961), covers 1660 to 1720s in Britain
• Brinton, Howard H., Friends for 350 Years ISBN 0-87574-903-8
• Brock, Peter. Pioneers of the Peaceable Kingdom (1968), on Peace Testimony from the 1650s to 1900.
• Bronner, Edwin B. William Penn's Holy Experiment (1962)
• Burnet, G.B., Story of Quakerism in Scotland The Lutterworth Press 2007, Cambridge. ISBN 978-0-7188-9176-3
• Connerley, Jennifer. "Friendly Americans: Representing Quakers in the United States, 1850-1920." PhD dissertation U. of North Carolina, Chapel Hill 2006. 277 pp. Citation: DAI 2006 67(2): 600-A. DA3207363 online at ProQuest Dissertations & Theses
• Cooper, Wilmer A., A Living Faith: An Historical and Comparative Study of Quaker Beliefs. 2nd ed. ISBN 0-944350-53-4
• Dandelion, Pink, The Quakers: A Very Short Introduction ISBN 978-0-19-920679-7
• Davies, Adrian. The Quakers in English Society, 1655-1725. (2000). 261 pp.
• Doherty, Robert. The Hicksite Separation (1967), uses the new social history to inquire who joined which side
• Dunn, Mary Maples. William Penn: Politics and Conscience (1967)
• Frost, J. William. The Quaker Family in Colonial America: A Portrait of the Society of Friends (1973), emphasis on social structure and family life
• Frost, J. William. "The Origins of the Quaker Crusade against Slavery: A Review of Recent Literature," Quaker History 67 (1978): 42-58,
• Gillman, Harvey, A Light that is Shining: Introduction to the Quakers ISBN 0-85245-213-6
• Guiton, Gerard, The Growth and Development of Quaker Testimony' ISBN 0-7734-6002-0
• Hamm, Thomas. The Quakers in America. (2003). 293 pp., strong analysis of current situation, with brief history
• Hamm, Thomas. The Transformation of American Quakerism: Orthodox Friends, 1800-1907 (1988), looks at the impact of the Holiness movement on the Orthodox faction
• Hamm, Thomas D. Earlham College: A History, 1847-1997. (1997). 448 pp.
• Hubbard, Geoffrey, Quaker by Convincement ISBN 0-85245-189-X and ISBN 0-14-021663-4
• Illick, Joseph E. Colonial Pennsylvania: A History. 1976. online edition
• Ingle, H. Larry, First Among Friends: George Fox and the Creation of Quakerism ISBN 0-19-507803-9 and ISBN 0-19-510117-0
• Ingle, H. Larry, Quakers in Conflict: The Hicksite Reformation ISBN 0-87574-926-7
• James, Sydney. A People among Peoples: Quaker Benevolence in Eighteenth-Century America (1963), a broad ranging study that remains the best history in America before 1800
• Jones, Rufus M., Amelia M. Gummere, and Isaac Sharpless. Quakers in the American Colonies (1911), history to 1775 online edition
• Jones, Rufus M. Later Periods of Quakerism, 2 vols. (1921), covers England and America until World War I.
• Jones, Rufus M. The Story of George Fox (1919) 169 pages online edition
• Jones, Rufus M. A Service of Love in War Time: American Friends Relief Work in Europe, 1917-1919 (1922) online edition
• Jordan, Ryan. "The Dilemma of Quaker Pacifism in a Slaveholding Republic, 1833-1865," Civil War History, Vol. 53, 2007 online edition
• Jordan, Ryan. Slavery and the Meetinghouse: The Quakers and the Abolitionist Dilemma, 1820–1865. (2007) 191pp
• Kennedy, Thomas C. British Quakerism, 1860-1920: The Transformation of a Religious Community. (2001). 477 pp.
• Larson, Rebecca. Daughters of Light: Quaker Women Preaching and Prophesying in the Colonies and Abroad, 1700-1775. (1999). 399 pp.
• LeShana, James David. "'Heavenly Plantations': Quakers in Colonial North Carolina." PhD dissertation: U. of California, Riverside 1998. 362 pp. DAI 2000 61(5): 2005-A. DA9974014 Fulltext: ProQuest Dissertations & Theses
• Minear, Mark., "Richmond, 1887: A Quaker Drama Unfolds" ISBN (0913408980) ISBN (9780913408988)
• Moore, Rosemary, The Light in Their Consciences: The Early Quakers in Britain 1646-1666 (2000) 314pp ISBN 0-271-01989-1
• Moretta, John A., William Penn and the Quaker Legacy ISBN 0-321-16392-3
• Mullet, Michael, editor, New Light on George Fox ISBN 1-85072-142-4
• Nash, Gary. Quakers and Politics: Pennsylvania, 1680-1726 (1968)
• Punshon, John, Portrait in Grey : a short history of the Quakers (1994) ISBN 0-85245-180-6
• Punshon, John. Portrait in Grey: A short history of the Quakers. (Quaker Home Service, 1984).
• Rasmussen, Ane Marie Bak. A History of the Quaker Movement in Africa. (1994). 168 pp.
• Russell, Elbert. The History of Quakerism (1942). online edition
• Smuck, Harold. Friends in East Africa (Richmond, Indiana: 1987)
• Steere, Douglas. 1967. On Being Present Where You Are. Wallingford, Pa: Pendle Hill Pamphlet No. 151.
• Tolles, Frederick B. Meeting House and Counting House (1948), on Quaker businessmen in colonial Philadelphia
• Tolles, Frederick B. Quakers and the Atlantic Culture (1960)
• Trueblood, D. Elton The People Called Quakers (1966)
• Vlach, John Michael. "Quaker Tradition and the Paintings of Edward Hicks: A Strategy for the Study of Folk Art," Journal of American Folklore, Vol. 94, 1981 online edition
• Walvin, James. The Quakers: Money and Morals. (1997). 243 pp.
• Yarrow, Clarence H. The Quaker Experience in International Conciliation (1979), for post-1945

Primary sources

• Bill, J. Brent, Imagination and Spirit: A Contemporary Quaker Reader ISBN 0-944350-61-5
• Gummere, Amelia, ed. The Journal and Essays of John Woolman (1922) online edition
• Jones, Rufus M., ed. The Journal of George Fox: An Autobiography online edition
• Mott, Lucretia Coffin. Selected Letters of Lucretia Coffin Mott. edited by Beverly Wilson Palmer, U. of Illinois Press, 2002. 580 pp
• Smith, Robert Lawrence, A Quaker Book of Wisdom ISBN 0-688-17233-4
• West, Jessamyn, editor, The Quaker Reader (1962) ISBN 0-87574-916-X collection of essays by Fox, Penn, and other notable Quakers

Children's books

• De Angeli, Marguerite Thee, Hannah! ISBN 0-8361-9106-4
• Turkle, Brinton
  • The Adventures of Obadiah ISBN 0-670-10614-3
  • Obadiah the Bold ISBN 1-893103-19-6
  • Rachel and Obadiah ISBN 1-893103-18-8
  • Thy Friend, Obadiah ISBN 0-14-050393-5

External links

Information

• Exhaustive list of links, websites, mailing lists, and other information on Quakers
• FWCC: Worldwide umbrella group, with information on different types of Quakers
• QuakerMaps: a directory of Friends Meetings and churches, complete with embedded Google maps
• QuakerFinder: online locator tool for local meetings and worship groups in North America
• Quaker Quaker: daily magazine, discussion boards, Convergent Friends
• Quaker Library at Friends General Conference (FGC)
• Christian Quaker Internet Mission
• Primitive Quakers
• Quaker Information Center
• About Quaker Worship – explanation for non-Quakers
• Quakers in the Deep South
• Quaker Electronic Archive
• Quaker Heritage Press Online Texts
• U.S. Friends/Quakers map, by county
• Religious Society of Friends. Records, 1828-2009
• Argenta Friends Press - information about Quakers and publication of the Canadian Quaker Pamphlet Series
• University of Tasmania Library Quaker Resources Collection
• LiberalQuakers.org: Fostering understanding of liberal Quakerism and helping people find their way to a liberal Friends meeting.
• Museum at the Friends Home, Waynesville, Ohio USA

Documentary films

• Quaker Video Collection, QuakerQuaker.org
• Art 21: James Turrell, Live Oak Friends Meeting house, PBS Documentary, Biography in text and online clip.
• Quakers – Seeking the Light Within, 2003. Documentary. In: Compass, TV, ABC (Australia), 2003. September 28. 22:00hrs.
• An Introduction to Watford Quakers, 2007.