This text represents a major sociological investigation into present day Quakerism in Britain. Its main focus is how belief has become individuated within the group and the consequences of this postmodern condition. It is argued that Quakers in Britain have become post-Christian, and that unity and cohesion are provided by adherence to a behavioural creed, that a liberal belief culture operates alongside a conservative and confromist culture. The relationship between these two aspects of the Quaker double-culture is explored, as is the way aspects of the behavioural creed, especially the sacralization of silence, have accommodated and promoted a paradigmatic shift in the nature of Quaker theology in the last 30 years, a silent revolution. The study examines alternative ways in which membership of a group can be constructed, how apparently contradictory sets of values can be accommodated within a single culture, how liberalism can be both promoted and constrained simultaneously and how organizational change can occur without any explicit or common agreement over the nature of change.

In this introductory volume to the Brill Research Perspectives series on Quaker Studies, Quaker Studies, An Overview: The Current State of the Field, C. Wess Daniels, Robynne Rogers Healey, and Jon Kershner investigate Quaker Studies, divided into the three fields of history, theology and philosophy, and sociology. With a focus on schisms, transatlantic networks, colonialism, abolition, gender and equality, and pacifism from Quaker origins onward, Healey explores the rich diversity and complexity of research and interpretation that has emerged in Quaker history. Kershner explores comparisons and divergences in contemporary Quaker theology and philosophy. Special attention is paid to Quaker biblical hermeneutics, mysticism, ethics, epistemology and Global Quakerism. Daniels looks at the sociology of Quakerism as a new field of study that has only recently begun to be explored and developed. He surveys the field of sociological work done within Quakerism from the 1960s to the present day.

This book focuses primarily on what we have termed the ‘Quaker Condition’. It looks sociologically at the condition of present-day British Quakerism. This original and innovative collection contributes to several different, though obviously connected, fields within the study of religion. It operates on five levels. In the first place, the volume is the first to represent, substantially, the contribution of social science to the study of Quakerism and therefore provides useful comparative material for those whose focus is on other faith groups. Second , the book focuses largely on British Quakerism and so enriches the pool of resources relating to the sociology of British religion and British culture more generally Third , there are very few sociological volumes dedicated to the analysis of a single faith group. Fourth, the book represents an in-depth study of a liberal faith group, when liberal religion is the focus of much scholarly debate at present particularly with reference to the secularisation thesis. The study of British Quakerism is especially fascinating in this regard, given how the group can be described almost as hyper- or ultra-liberal, prefiguring many of the developments which may overtake currently more conservative groups. Fifth, the volume represents a particularly collective way of working of interest to all those concerned with the methodology of social research, with the design and construction of the volume jointly agreed by all the authors. Regular meetings of the group and a conference based on these chapters has culminated in a book far more interwoven and layered than a typical ‘edited collection.’

The SAGE Encyclopedia of the Sociology of Religion takes a look at the role of religion in society; unpacking and evaluating the significance of religion in and on human history; and tracing and outlining the social forces and influences that shape religion.

Quakerism began in England in the 1650s. George Fox, credited as leading the movement, had an experience of 1647 in which he felt he could hear Christ directly and inwardly without the mediation of text or minister. Convinced of the authenticity of this experience and its universal application, Fox preached a spirituality in which potentially all were ministers, all part of a priesthood of believers, a church levelled before the leadership of God. Quakers are a fascinating religious group both in their original 'peculiarity' and in the variety of reinterpretations of the faith since. The way they have interacted with wider society is a basic but often unknown part of British and American history. This handbook charts their history and the history of their expression as a religious community. This volume provides an indispensable reference work for the study of Quakerism. It is global in its perspectives and interdisciplinary in its approach whilst offering the reader a clear narrative through the academic debates. In addition to an in-depth survey of historical readings of Quakerism, the handbook provides a treatment of the group's key theological premises and its links with wider Christian thinking. Quakerism's distinctive ecclesiastical forms and practices are analysed, and its social, economic, political, and ethical outcomes examined. Each of the 37 chapters considers broader religious, social, and cultural contexts and provides suggestions for further reading and the volume concludes with an extensive bibliography to aid further research.

Quakers exist neither for themselves nor by themselves alone. Therefore, they ought not to construct Quaker theologies but rather quaker (verb) theology-to add their fingerprints to the larger conversation. David Johns contributes to a Quaker way of thinking theologically but also invites others to think through their denominational identities into a more expansive and ecumenical space. Placing contemporary Quaker thought in conversation with the wider theological tradition, Johns shows that Quakers have something important to contribute to the wider Christian family and he demonstrates how other groups may enter this conversation as well. Some themes explored may not spring immediately to mind as ’Quaker themes’-the saints, C.S. Lewis, sacraments, ritual, and Shakespeare-but Johns argues these are precisely the kind of issues that require Quaker fingerprints-that require quakering.

The last forty years has witnessed a 'golden age' of Quaker Studies scholarship, with the bulk of this work into the history and sociology of Quakerism being undertaken by scholars who are also Quakers. For the scholars involved, their Quakerism has both prompted their research interests and affected their lives as Quakers. This book presents a unique study into Quakerism: it draws together the key theories of Quaker origins, subsequent history, and contemporary sociology, into a single volume; and it allows each of the contributors the opportunity to reflect on what led to the initial choice of research topic, and how their findings have in turn affected their Quaker lives. The result is a unique contribution to Quaker theory as well to the discussion on insider/outsider research. This book is invaluable to anyone interested in Quakerism, research into religion, notions of outsider objectivity within academia, and areas of theology, religious history and sociology in general.

In Living with Conflict: A Challenge to a Peace Church, Susan Robson explores the discomforts and denials that can arise when an organization committed to doing good suspects that it is not living up to its declared aims. This case study of Quakers in the United Kingdom closely examines the challenge of living constructively despite ever-present internal conflicts. Drawing on ideas from contemporary organizational theory, Robson’s study points the way forward for Quakers and other value-based groups. Living with Conflict compares the evolution of the Quaker peace testimony to the experience of other peaceful churches, in both their relationships to the wider world and how they handle congregational conflict. It analyzes conflicts in small church congregations, looking at triggers and responses, past and present, describing the consequences of challenging community narratives and creating counter-narratives. Students of peace and conflict studies, organizational studies, and the sociology of religion will find this study thought-provoking. Living with Conflict is also for anyone who has ever joined an organization they thought was welcoming and safe, working together for the common good, only to see it unravel into a flurry of acrimonious e-mails, slammed doors, tears, legal proceedings, even tragedy.

In this multi-disciplinary collection we ask the question, 'What did, and do, Quakers think about good and evil?' There are no simple or straightforwardly uniform answers to this, but in this collection, we draw together contributions that for the first time look at historical and contemporary Quakerdom's approach to the ethical and theological problem of evil and good. Within Quakerism can be found Liberal, Conservative, and Evangelical forms. This book uncovers the complex development of metaethical thought by a religious group that has evolved with an unusual degree of diversity. In doing so, it also points beyond the boundaries of the Religious Society of Friends to engage with the spectrum of thinking in the wider religious world.

In this multi-disciplinary collection we ask the question, 'What did, and do, Quakers think about good and evil?' There are no simple or straightforwardly uniform answers to this, but in this collection, we draw together contributions that for the first time look at historical and contemporary Quakerdom's approach to the ethical and theological problem of evil and good. Within Quakerism can be found Liberal, Conservative, and Evangelical forms. This book uncovers the complex development of metaethical thought by a religious group that has evolved with an unusual degree of diversity. In doing so, it also points beyond the boundaries of the Religious Society of Friends to engage with the spectrum of thinking in the wider religious world.