Margaret Fell Fox

2021 ◽  
Keyword(s):  
Society Of Friends ◽  
Her Family ◽  
George Fox ◽  
Set Up

Margaret Fell (nee Askew, b. 1614– d. 1702), Quaker leader, was born in 1614 in Furness, Lancashire (now Cumbria). Her father was John Askew, and little is known of her mother, although she is presumed to be Margaret Pyper because of an extant marriage certificate. At the age of seventeen, Margaret married Judge Thomas Fell (bap. 1599, d. 1658) and moved to Swarthmoor Hall, where she would live for most of the rest of her life. In 1652, the itinerant Quaker preacher George Fox called on the hospitality of Swarthmoor and while there subsequently “converted” Fell, in a process Quakers term “convincement.” Most of her family, and many of the servants, also became Quakers at this point. In the years that followed, Fell’s husband remained an attender at the nearby Ulverston church until his death in 1658, while Swarthmoor hosted local Quaker meetings. Fell was important because of the energy with which she galvanized the wider Quaker body. She set up the Kendal Fund, and a very extensive epistolary network operated because of her commitment to keeping news and communication flowing. She was certainly a leader of the early Quakers, based on her administrative capabilities alone. Marriage to Fox, in 1669, further cemented this position as the “mother” of Quakerism. She was an active polemicist who periodically gained access to England’s rulers and tried to use these audiences to effect greater understanding of the Quaker cause; she also wrote over twenty pamphlets. In common with many Quakers of the period, Fell was imprisoned, in her case due to holding meetings at her house; she served over four years in the 1660s, then another year in the 1670s. Her marriage to Fox was to prove to be unconventional, and it certainly made an already strained relationship to her son, George, who was not a Quaker, worse. Fox and Fell spent very little time together between their marriage and Fox’s death in 1691, though their relationship is presumed to be affectionate. Fell died in 1702. She had composed A Relation of Margaret Fell (1690), and “A Testimony Concerning [her] . . . Late Husband George Fox” (1694), both of which are important accounts of her life. Her letters and published pamphlets were collected together, alongside testimonies of praise, in A Brief Collection of the Remarkable Passages . . . of Margaret Fell (1710). The Fell manuscripts are now held primarily in the Society of Friends’ library, London, and they serve as the basis for many of the studies of the Fell family.

Baptists

2017 ◽  
Author(s):  
Ian Randall
Keyword(s):  
Nineteenth Century ◽  
Social Action ◽  
Premature Death ◽  
Modern World ◽  
Human Beings ◽  
Society Of Friends ◽  
Higher Criticism ◽  
Clear Sign ◽  
Primary Means ◽  
George Fox

Early in the nineteenth century, British Quakers broke through a century-long hedge of Quietism which had gripped their Religious Society since the death of their founding prophet, George Fox. After 1800, the majority of Friends in England and Ireland gradually embraced the evangelical revival, based on the biblical principle of Jesus Christ’s atoning sacrifice as the effective source of salvation. This evangelical vision contradicted early Quakerism’s central religious principle, the saving quality of the Light of Christ Within (Inward Light) which led human beings from sinful darkness into saving Light. The subsequent, sometimes bitter struggles among British Quakers turned on the question of whether the infallible Bible or leadings from the Light should be the primary means for guiding Friends to eternal salvation. Three of the most significant upheavals originated in Manchester. In 1835 Isaac Crewdson, a weighty Manchester Friend, published A Beacon to the Society of Friends which questioned the authority of the Inward Light and the entire content of traditional Quaker ministry as devoid of biblical truth. The ensuing row ended with Crewdson and his followers separating from the Friends. Following this Beacon Separation, however, British Quakerism was increasingly dominated by evangelical principles. Although influenced by J.S. Rowntree’s Quakerism, Past and Present, Friends agreed to modify their Discipline, a cautious compromise with the modern world. During the 1860s a new encounter with modernity brought a second upheaval in Manchester. An influential thinker as well as a Friend by marriage, David Duncan embraced, among other advanced ideas, higher criticism of biblical texts. Evangelical Friends were not pleased and Duncan was disowned by a special committee investigating his views. Duncan died suddenly before he could take his fight to London Yearly Meeting, but his message had been heard by younger British Friends. The anti-intellectual atmosphere of British Quakerism, presided over by evangelical leader J.B. Braithwaite, seemed to be steering Friends towards mainstream Protestantism. This tendency was challenged in a widely read tract entitled A Reasonable Faith, which replaced the angry God of the atonement with a kinder, gentler, more loving Deity. A clear sign of changing sentiments among British Friends was London Yearly Meeting’s rejection of the Richmond Declaration (1887), an American evangelical manifesto mainly written by J.B. Braithwaite. But the decisive blow against evangelical dominance among Friends was the Manchester Conference of 1895 during which John Wilhelm Rowntree emerged as leader of a Quaker Renaissance emphasizing the centrality of the Inward Light, the value of social action, and the revival of long-dormant Friends’ Peace Testimony. Before his premature death in 1905, J.W. Rowntree and his associates began a transformation of British Quakerism, opening its collective mind to modern religious, social, and scientific thought as the means of fulfilling Friends’ historic mission to work for the Kingdom of God on earth. During the course of the nineteenth century, British Quakerism was gradually transformed from a tiny, self-isolated body of peculiar people into a spiritually riven, socially active community of believers. This still Dissenting Society entered the twentieth century strongly liberal in its religious practices and passionately confident of its mission ‘to make all humanity a society of Friends’.

The Testery: breaking Hitler’s most secret code

2017 ◽  
Author(s):  
Jerry Roberts
Keyword(s):  
Her Family ◽  
Decisive Effect ◽  
Alan Turing ◽  
Secret Code ◽  
Battle Of The Atlantic ◽  
Set Up ◽  
Safe House ◽  
The Mansion

I joined the Intelligence Corps in autumn 1941. At that time few people were allowed into the Mansion at Bletchley Park, the nerve centre. I was fortunate enough to work in the Mansion and was one of the four founder members of the Testery, set up in October 1941 to break ‘Double Playfair’ cipher messages. Then in July 1942 the Testery was switched to breaking Tunny traffic. Before reminiscing about the breaking of the Tunny code I should like to recall Alan Turing himself. If it had not been for him everything would have been very different, and I am eternally grateful to him that I did not have to bring up my children under the Nazis. We would have entered a dark age of many years—once the Nazis had got you down, they did not let up. Here is just one example of what life was like under the Nazis. After the war I met a brave Belgian lady called Madame Jeanty. Her family was one of those who kept a safe house for Allied airmen, shot down over Europe and trying to make their way back to Britain to fly again. Helen Jeanty and her husband had a hidey-hole in their house, and had an airman in there one day when the Gestapo came calling, at the usual time of 6 a.m. They searched the house up and down but did not find him, and went away. Everybody was delighted and relieved—claps on the back or whatever the Belgians do. But the Gestapo came back again to find this celebration in progress. Her husband was arrested and taken away and she never saw him again. That sort of thing would have happened time and time again here in Britain if the Nazis had managed to invade. One reason Britain did not fall to the Nazis is that in 1941 Turing broke U-boat Enigma. The decisive effect he had on the Battle of the Atlantic can be seen from the tonnages sunk. The tonnages lost to sinkings dropped by 77% after Turing broke into U-boat Enigma in June 1941, from approximately 282,000 tonnes of shipping lost per month during the early part of 1941, to 64,000 tonnes per month by November. If Turing had not managed that, it is almost certain that Britain would have been starved into defeat.

Shattered Expectations? George Fox, the Quakers, and the Restoration State, 1660-1685

1992 ◽  
Vol 24 (2) ◽  
pp. 237-259 ◽  
Author(s):  
Richard L. Greaves
Keyword(s):  
Social Policy ◽  
Society Of Friends ◽  
George Fox ◽  
Prevailing View

The prevailing view of Quakers in the Restoration era depicts them as a defeated movement no longer on the attack but henceforth under siege. They institutionalized, in the words of Richard Bauman, a strategy “of disengagement from the world's affairs” and embraced “a social policy founded on quietism.” Defeated politically, they were forced, according to this view, to relinquish their efforts to advance the cause of liberty “by militant, political means.” Thus the adoption of the peace principle as a hallmark of the Society of Friends emerged, according to Barry Reay, as a response to political defeat and as a stratagem for survival. This interpretation of Restoration Quakerism is similar in many respects to the stereotypical depiction of the Friends in terms of withdrawal and quiescence. I would like to suggest some modifications in this view by reexamining Quaker expectations at the Restoration, the Friends' involvement in political and legal matters, and the emergence and enforcement of the peace principle. The dominant characteristics of Restoration Quakerism are not withdrawal and quiescence but engagement and vigor.

Muggletonians and Quakers: A Study in the Interaction of Seventeenth-Century Dissent

1983 ◽  
Vol 15 (2) ◽  
pp. 102-122 ◽  
Author(s):  
Douglas G. Greene
Keyword(s):  
Seventeenth Century ◽  
Society Of Friends ◽  
William Penn ◽  
The Difference ◽  
George Fox ◽  
The Devil

One of the most bitter pamphlet wars of the later seventeenth century was fought between the Society of Friends, or Quakers, who by 1689 had perhaps fifty-thousand followers, and the Muggletonians, a tiny sect which probably had fewer than one-thousand members. Despite the difference in the number of their adherents, the Quakers believed that the dispute with the Muggletonians was so significant that George Fox, William Penn, Edward Burrough, Isaac Penington, and other Quaker leaders attacked the Muggletonians in print. The Muggletonian prophets, John Reeve and Lodowick Muggleton, believed that the Quakers were the greatest enemies of true religion, and they produced a steady stream of anti-Quaker tracts. Some of the accusations on both sides, such as being Antichrist or being worse than the Pope, were common in sectarian arguments, but the conflict reached a sustained height of invective which was rare even in such a contentious age. In Fox's opinion, Muggleton was a “heathen” whose “foul breath … comes from the foul spirit of thy father.” Another Quaker, Thomas Loe, addressed Muggleton as “thou son of perdition and child of the Devil … seed of the serpent and old sorcerer … ignorant sot.” Quaker attacks on the Muggletonians culminated in Penn's assertion that “from the most primitive times there has not appeared … a more complete monster … than John Reeve and Lodowick Muggleton, brethren and associates in the blackest work that ever fallen men or angels could probably have set themselves upon.”

CLINICAL CONFERENCE

PEDIATRICS ◽  
1956 ◽  
Vol 18 (4) ◽  
pp. 663-670
Author(s):  
F. Howell Wright ◽  
John F. Kenwood
Keyword(s):  
High School ◽  
Ulcerative Colitis ◽  
School Level ◽  
Grammar School ◽  
High School Level ◽  
Technical School ◽  
Family Unit ◽  
Her Family ◽  
Set Up

Dr. Wright: I shall describe a boy with ulcerative colitis whom we have been following for the last 15 years. His father is of Swedish extraction, American born. He is a very placid, long-suffering gentleman who enters very little into the picture which follows. His education extended slightly beyond the high school level as he went to college for 2 years at a technical school. The boy's mother, by contrast, was born in Italy. Her family migrated to this country when she was only 9 months. They settled in Chicago and set up a closely knit family unit which spoke Italian most of the time. His mother grew up under circumstances which made her feel considerably inferior to persons around her. She had a younger sister of whom she was very jealous during the early part of her life. She also had many feelings of resentment toward her mother from whom she apparently received little or no affection. During her early childhood she had clubbed feet which were corrected by her mother by the application of an apparatus which was painful and which caused her to cry a good ideal without receiving much solace from her mother. Her education extended only through grammar school, with the addition of 2 years of secretarial training. After this, she never held a job for any length of time. She worked sporadically as a waitress. She lived at home with her family and became closely attached to them. In spite of her feeling toward her mother, she was quite dependent upon her.

scholarly journals MEDIASI PENAL PERSPEKTIF HUKUM PIDANA ISLAM

2017 ◽  
Vol 18 (1) ◽  
pp. 43
Author(s):  
Moch. Choirul Rizal
Keyword(s):  
Criminal Law ◽  
Law Reform ◽  
Criminal Case ◽  
Voluntary Agreement ◽  
Her Family ◽  
The Core ◽  
Criminal Offenses ◽  
Set Up ◽  
Core Idea ◽  
Conceptual Study

<p>This conceptual study is to review two things. First, the penal mediation concept in perspective of Islamic criminal law. By outlining penal mediation as an alternative to the settlement of a criminal case out of court through a voluntary agreement between the victim and the perpetrator, then, at least, it is in accord with the concept of qishash-diyat and its punishment. Second, the contribution of the core idea of mediation penal in perspective of Islamic criminal law is for criminal law reform in Indonesia. In a review of these studies, the core idea of mediation penal in Islamic criminal law perspective fulfills the philosophical, juridical, and sociological aspects, so that the criminal law reform led to the strengthening and optimizing the penal mediation as an alternative to the settlement of the criminal case. The core ideas are: (1) the existence of penal mediation is necessary to set up first by legislation in Indonesia; (2) not all criminal offenses can be resolved through mediation penal; (3) there is no element of coercion on the involvement of both parties in conducting penal mediation; (4) the compensation agreed upon by the perpetrator and the victim or him/her family shall be given directly to victims or their families and not to the state; and (5) the completion of the criminal case by optimizing the penal mediation can abolish punishment for the perpetrators.</p>

Staying Healthy

2021 ◽  
pp. 122-124
Author(s):  
Martha Gershun ◽  
John D. Lantos
Keyword(s):  
Support System ◽  
Business School ◽  
Harvard Business School ◽  
Her Family ◽  
Set Up

This chapter focuses on the author's set of self-imposed restrictions to be healthy in preparation for the surgery date. The chapter tells how the author managed to attend the synagogue's Rosh Hashanah services, where hundreds of people gathered for worship. It also discusses the CaringBridge site that the author set up to keep her family and friends updated throughout her surgery and recovery. It then highlights her support system: her girlfriends, her weekly walking buddy, and her fellow graduates of the Harvard Business School. Many more friends and family sent emails, messages on CaringBridge, and texts. Finally, the chapter narrates her preparation to leave for Rochester.

Edward Haistwell, F. R. S

1970 ◽  
Vol 25 (2) ◽  
pp. 179-187
Keyword(s):  
Royal Society ◽  
Society Of Friends ◽  
Library Collection ◽  
Medical College ◽  
Hospital Medical ◽  
London Hospital ◽  
George Fox

In a letter addressed from London Hospital Medical College, 3 October 1932, William Bulloch, Fellow of the Royal Society, and compiler of ‘The Roll of the Fellows of the Royal Society’ now in the library collection of that Society, replied to an enquiry from John Nickalls the Librarian of the Society of Friends in London. Nickalls’ letter of enquiry has not been preserved, but he apparently asked whether there might be a connexion between the Edward Haistwell who had been elected a Fellow of the Royal Society in 1698, and the Quaker Edward Haistwell who had served for a time as the amanuensis of George Fox the founder of the Quaker movement. Bulloch’s reply was two-fold.

Gerrard Winstanley and the Early Quakers

1943 ◽  
Vol 12 (3) ◽  
pp. 177-194 ◽  
Author(s):  
Winthrop S. Hudson
Keyword(s):  
Society Of Friends ◽  
Religious Thinking ◽  
George Fox ◽  
Gerrard Winstanley ◽  
Careful Investigation

Considerable mystery has long surrounded the antecedents of the Society of Friends. George Fox, an unlettered country lad, has been pictured as having gathered the Society after receiving, through a series of direct revelations, a full-blown message of redemption. Quaker historians have sought to confirm this portrayal by emphasizing that it was “in communion with his deepest self” that he made his “great spiritual discovery,” and that it came to him from no outward source. This explanation seemed rather naive to the more sophisticated mind of Rufus M. Jones, and he set himself to the task of uncovering the actual source from which Fox's religious thinking was derived. His two volumes—Studies in Mystical Religion and Spiritual Reformers in the 16th and 17th Centuries —are sufficient testimony of the thoroughness and scholarship with which he tackled the problem. Nevertheless, after long and careful investigation, he felt obliged to confess that nothing more positive could be affirmed than that the possible influences in Fox's environment, for the most part, “worked upon him in subconscious ways, as an atmosphere and climate of his spirit, rather than a clearly conceived body of truth.” This conclusion was tenable so long as Fox was regarded as the founder of the Quakers. It now seems evident, however, by his own admissions, that he was not the founder but simply joined a sect already in existence. This fact necessitates an attempt to identify the group with which Fox became affiliated.

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