Thesis (B.A.)--Haverford College, Dept. of Religion, 2005. / Includes bibliographical references.

An outgrowth of the author's thesis, Temple University, 1951.

Thesis (Th. M.)--Gordon-Conwell Theological Seminary, South Hamilton, MA, 2004. / Abstract and vita. Includes bibliographical references (leaves 97-99).

No description available.

The present study looks at language use in the worship of the Religious Society of Friends (Quakers), especially that of two Indiana Monthly Meetings, one programmed and one unprogrammed, located within thirty miles of one another. This study discusses the juncture of language and religion studies, or theolinguistics. The study looks at the Meeting for Worship comprehensively in both settings as a performative event, i.e. at what constitutes error as well as good performance, and the written and unwritten rules for participation therein.A comparative ethnography was done on the two Monthly Meetings. A questionnaire was distributed in both Monthly Meeting populations and the results compiled. Meetings for Worship were taped and transcribed at both sites, and the frequency of Quaker Plain Speech items counted. Monoconc keyword searches of important texts for each branch of Quakerism were done and compared. A glossary of these terms was compiled and Friends' speechways analyzed.Many commonalities emerged in the underlying structure of the Meeting for Worship as an event at both sites, but a divergence in belief influences the religious language items and style used at each site. A model for this divergence, the QPS Continuum, containing the six traditions of Quakerism was constructed, describing the variations as a matter of degree rather than completely separate types. / Department of English

Thesis (Ph.D.)--Boston University / William Hobson (1820-1891) joined the ante bellum exodus of Quakers from North Carolina, migrating to Iowa in his late youth where he served as a pioneer minister of Friends until 1875. He then began the formation of a settlement of Quakers at Newberg, Oregon, which grew rapidly and eventually resulted in the establishment of Oregon Yearly Meeting of Friends. Because so little was known of the early life of William Hobson, and because nineteenth century revivalism radically altered the Quakerism of Hobson's lifetime, he is not well understood by contemporary Friends. This dissertation therefore attempts to describe his early years and ministry and their relation to trends within American Quakerism, and to estimate his significance as the founder of Quakerism in the Pacific Northwest. The study is based on Hobson's autobiography, his diaries and sources of information not previously considered. These latter are his correspondence and personal papers, the journals of his Quaker contemporaries, public documents, school records and the official minutes of Friends Meetings to which he belonged in North Carolina, Iowa and Oregon. The new sources have made possible a biographical synthesis which presents William Hobson in a truer perspective than he has heretofore been seen. William Hobson was reared in the back-country of North Carolina under the strict standards of the Society of Friends. Educational opportunities and literature were both very limited, and arter learning to read, he had little save the Scriptures and standard works or Quakerism to study. These, in addition to two years at New Garden Boarding School, confirmed him in the beliers and customs of his ancestors. Attracted by the agricultural prospects or the Trans-Mississippi Vest and moved by a hatred or slavery, he migrated to Iowa in 1847-1848. Throughout the third quarter or the nineteenth century Hobson was a pioneer farmer and minister of Friends, journeying throughout the Friends settlements or Iowa, to North Carolina and to Kansas during the troubled days or border warfare. As an itinerant minister of Friends, his work was carried on in the quietistic spirit typical of early nineteenth century Quakerism. He welcomed the evidences of new life which came to Quakerism with the Awakening of the 1860's and 1870's, but regretted and resisted the innovations which revivalism produced. Hobson made the first of his three journeys to the Far West in 1870-1871, spending seven months surveying the Pacific Coast in the interest of establishing a Quaker settlement. Discouragement led him to conclude that Friends should stay in the Midwest, but within two years his mind was again occupied with the need for a Friends community on the Pacific Coast. In 1875-1876 he made a second journey, determined to overcome all obstacles to his projected settlement. After studying six regions in Oregon and in Washington Territory, he eventually chose the Chehalem Valley, near Portland, Oregon. As a result of his enthusiastic correspondence with Quakers throughout the Far West and Midwest, settlers began pouring into the valley, and by the time of his death in 1891, the membership of Newberg Meeting was over five hundred. William Hobson was well qualified to establish a frontier religious settlement due to his rugged physique and lifetime of experience under frontier conditions. He had a keen awareness of the material basis of a happy society, and carefully studied the resources of the Pacific Northwest before founding a settlement. Possessing the sense of community normative to Quakerism, he frankly advertised the settlement as a religious community and made it succeed as such without limiting it to Friends. The permanent value of his work is indicated in the Quaker institutions of Church, school and civil order which developed in the Chehalem Valley and which became influential throughout the Pacific Northwest.

In the arc of the years 1890 to 1910, British Quakers wrestled almost continually and inconclusively over the question of the Society of Friends' right relationship to the State, to the Empire, to politics, and to government. Conflicting pressures toward respectability and radicalism repeatedly tested the Society's loyalties to the Imperial nation and to its heritage of Dissent. It is in this period of what came to be known as the 'Quaker Renaissance' that I have located the emergence of what I call 'Friendly patriotism' - a complex set of attitudes by which public - spirited Quakers attempted to straddle multiple identities. Radical Dissenter and Evangelical Nonconformist; Christian Prophet and Subject of Empire - the 'Friendly patriot' of the period struggled to be true to sometimes wildly divergent traditions and impulses in his desire to embody an ideal of 'Christian citizenship'. No longer a 'Peculiar People', no longer relegated to a social or economic periphery, Quakers had been self-consciously integrating themselves into the mainstream of British life with enviable speed and success. At the close of the nineteenth century, the Society of Friends developed an acute sense of a special Quaker mission to improve the public culture of the day. What were perceived as the Society's unique spiritual and ethical testimonies were to become the essential ingredients of a national and international regeneration. The health of the Emprie rested, in part, with the capacity of civic-minded Friends to commit themselves to its care. Quakerism began to view itself not simply as being integrated into British public life, but integral to its further development. The welfare of the State became intimately linked to the effectiveness of Quaker participation in its political institutions. In this thesis, I have chosen to focus upon three of the most vivid expressions of the social and poltiical feeling within the Society of Friends which I have called 'Friendly patriotism'. The Quaker response to the Nonconformist campaign against the 1902 Education Act, the Quaker approach to international relations within the late nineteenth- and early twentieth-century European peace movement, and the Quaker crusade on behalf of Anglo-German friendship before the First World War revealed the Society's eagerness to interpret and re-interpret its extraordinary heritage of pacificsm and social responsibility in the light of the requirements of the new century. The outward turning of the Evangelical spirit, the firm conviction of Quakerism's unique message for both the churches and the governments of the world, and the profund belief in the Society of Friends' responsibility for the spiritual well-being of the Empire are reflected in each of these dimensions of the Society's life during the period. This work attempts to lift Quaker historiography out of the inevitable parochialism of 'in-house' denominational scholarship in which it has long been mired, and place a critical moment in the history of the Society of Friends within the context of a broader intellectual and cultural framework.

The Swede, Carl Linnaeus (1707-1778), introduced an artificial " Sexual System " of plant classification in 1735, and a binomial system of nomenclature in 1753. They made plant identification much easier. The Linnaean period in Britain lasted from 1760 until [1810-]1830. It is demonstrated that it was during this period that it was first recognised that an unusually high number of rare plants grow in Upper Teesdale. Most of the rare plants of the then very remote Upper Teesdale were discovered shortly after 1783 by William Oliver (1760-1816), alone. He was a surgeon and part of a medical dynasty. How he became a botanist, with his medical background, is examined in detail. He trained at Edinburgh but did not do botany. However, he knew John Hope, the Professor of Botany. Hope was one of only two people teaching the Linnaean system in Britain at this time. The appearance of Linnaean floras of Britain in English from the 1770's onwards made field botany accessiblet o anyone. Previously complex natural systems of plant classification and the use of Latin had restricted access. How Oliver's discoveries were made known is examined in detail. It involved Rev. John Harriman (1760-183 1) who was influenced by the Linnean Society of London, formed in 1788, and the Linnaean English Botany which began in 1790. H-e wanted to become a Fellow of the Linnean Society. James Edward Smith was President of the Linnean Society and an author, with James Sowerby, ofEnglish Botany. IV alic, ,j Lrf Edward Robson (1763-1813), a Quaker botanist and already an Associate of the Linnean Society, and his compilation: Plantae rariores agro Dunelmensi indigenae of 1798, and John Binks (1766-1817), an artisan botanist. Medicine made botanists of both Harriman and Binks, as well as Oliver. Linnaeus influenced the teaching of materia medica (the plant simples).

This thesis details the previously under-acknowledged work of British Quakers with refugees from fascism in the period leading up to the Second World War. This work can be characterised as distinctly Quaker in origin, complex in organisation and grassroots in implementation. The first chapter establishes how interwar British Quakers were able to mobilise existing networks and values of humanitarian intervention to respond rapidly to the European humanitarian crisis presented by fascism. The Spanish Civil War saw the lines between legal social work and illegal resistance become blurred, forcing British Quaker workers to question their own and their country's official neutrality in the face of fascism. The second chapter draws attention to both the official structures and the unofficial responses of humanitarian workers. Female domestic servants were the largest professional category of refugees from fascism to enter Britain. Their refuge was largely negotiated by other women, which has not been acknowledged. In the third chapter, I focus on intimate histories to approach a gendered analysis of humanitarian intervention. Finally, I argue that the Kindertransport, in which Quaker leadership was essential, represents the culmination of the interwar voluntary tradition and should be seen as the product of a complex, inter-agency effort. I argue that the Quaker work was hugely significant as a humanitarian endeavour in its own right. Beyond this evident and momentous impact, the Quaker work should be seen as a case study for the changing role of both voluntarism and humanitarianism between the wars. This dissertation illustrates the ways in which the interwar period saw both the professionalization of the humanitarian sector, and an increasing recognition that governments had to support private charities in their humanitarian responses to international crises.

Dissertation--Ithaca, N.Y.--Cornell University, 2003. / Bibliogr. p. 340-365.