The Journal of John Woolman has been included in Volume I of the Harvard Classics since 1909 and is considered a prominent American spiritual work. John Woolman was an American merchant, journalist, Quaker preacher, and early abolitionist during the colonial era. He advocated against slavery and the slave trade, cruelty to animals, economic injustices and oppression, and conscription. Throughout his life, he kept a journal where he noted his political and religious views and ideas. As it was published posthumously, the diary became famous for the power and clarity of its prose.

In 1758, a Quaker tailor and sometime shopkeeper and school teacher stood up in a Quaker meeting and declared that the time had come for Friends to reject the practice of slavery. That man was John Woolman, and that moment was a significant step, among many, toward the abolition of slavery in the United States. Woolman's antislavery position was only one essential piece of his comprehensive theological vision for colonial American society. Drawing on Woolman's entire body of writing, Jon R. Kershner reveals that the theological and spiritual underpinnings of Woolman's alternative vision for the British Atlantic world were nothing less than a direct, spiritual christocracy on earth, what Woolman referred to as "the Government of Christ." Kershner argues that Woolman's theology is best understood as apocalyptic-centered on a supernatural revelation of Christ's immediate presence governing all aspects of human affairs, and envisaging the impending victory of God's reign over apostasy. John Woolman and the Government of Christ explores the theological reasoning behind Woolman's critique of the burgeoning trans-Atlantic economy, slavery, and British imperial conflicts, and fundamentally reinterprets 18th-century Quakerism by demonstrating the continuing influence of early Quaker apocalypticism.

The Quaker World is an outstanding, comprehensive and lively introduction to this complex Christian denomination. Exploring the global reach of the Quaker community, the book begins with a discussion of the living community, as it is now, in all its diversity and complexity. The book covers well-known areas of Quaker development, such as the formation of Liberal Quakerism in North America, alongside topics which have received much less scholarly attention in the past, such as the history of Quakers in Bolivia and the spread of Quakerism in Western Kenya. It includes over sixty chapters by a distinguished international and interdisciplinary team of contributors and is organised into three clear parts: Global Quakerism Spirituality Embodiment Within these sections, key themes are examined, including global Quaker activity, significant Quaker movements, biographies of key religious figures, important organisations, pacifism, politics, the abolition of slavery, education, industry, human rights, racism, refugees, gender, disability, sexuality and environmentalism. The Quaker World provides an authoritative and accessible source of information on all topics important to Quaker Studies. As such, it is essential reading for students studying world religions, Christianity and comparative religion, and it will also be of interest to those in related fields such as sociology, political science, anthropology and ethics.

The Journal and Essays of John Woolman by Amelia Mott Gummere, first published in 1922, is a rare manuscript, the original residing in one of the great libraries of the world. This book is a reproduction of that original, which has been scanned and cleaned by state-of-the-art publishing tools for better readability and enhanced appreciation. Restoration Editors' mission is to bring long out of print manuscripts back to life. Some smudges, annotations or unclear text may still exist, due to permanent damage to the original work. We believe the literary significance of the text justifies offering this reproduction, allowing a new generation to appreciate it.

Sarah Moore Grimke (17921873) wanted to become "a useful member of society," a goal she met through her impressive contributions to American social reform during the 1830s. The issue that loomed largest during that decade was slavery, and Sarah became a spokeswoman for and a leader in the abolition movement. As a Southern gentlewoman, her contributions were unique in that she critiqued the institution based on personal experience.But Sarah did more than fight for the rights of slaves. Perhaps her greatest contribution was as an advocate of women's rights. Her feminist beliefs are set forth in her Letters on the Equality of the Sexes (1838). In this collection of letters, she implemented a new hermeneutic to interpret biblical verses traditionally considered to subject women to the tyranny of men. She confronted the subjugation of women based on divine authority and rejected patriarchal interpretations of Scripture. Based on her interpretation of Scripture, Sarah advocated full equality for women in education, vocation, politics, and finances. She became a role model for many women who later became leaders in the suffrage movement, and is still a role model for many today. Sarah Moore Grimke confronted racism and prejudice within church, society, and herself. Most books and articles dealing with the Grimke sisters focus on Angelina, and no biography has been written of Sarah. This is the first book-length treatment of Sarah's life and work, and as such is indispensable reading for those interested in women's studies, racism, suffrage history, and religious history.

This volume explores the significant connections between the Quaker community and the abolitionist cause in America. The case studies that make up the collection mainly focus on the greater Philadelphia area, a hotbed of the abolitionist movement and the location of the first American abolition society founded in 1775. Despite the importance of Quakers to the abolitionist movement, their significance has been largely overlooked in the existing historiography. These studies will be of interest to scholars of slavery and abolition, religious history, Atlantic studies and American social and political history.

In “To Renew the Covenant”: Religious Themes in Eighteenth-Century Quaker Abolitionism, Jon R. Kershner argues that Quakers adhered to a providential view of history, which motivated their desire to take a corporate position against slavery. Antislavery Quakers believed God’s dealings with them, for good or ill, were contingent on their faithfulness. Their history of deliverance from persecution, the liberty of conscience they experienced in the British colonies, and the ethics of the Golden Rule formed a covenantal relationship with God that challenged notions of human bondage. Kershner traces the history of abolitionist theologies from George Fox and William Edmundson in the late seventeenth century to Paul Cuffe and Benjamin Banneker in the early nineteenth century. It covers the Germantown Protest, Benjamin Lay, John Woolman, Anthony Benezet, William Dillwyn, Warner Mifflin, and others who offered religious arguments against slavery. It also surveys recent developments in Quaker antislavery studies.

The abolitionist John Woolman (1720-72) has been described as a "Quaker saint," an isolated mystic, singular even among a singular people. But as historian Geoffrey Plank recounts, this tailor, hog producer, shopkeeper, schoolteacher, and prominent Quaker minister was very much enmeshed in his local community in colonial New Jersey and was alert as well to events throughout the British Empire. Responding to the situation as he saw it, Woolman developed a comprehensive critique of his fellow Quakers and of the imperial economy, became one of the most emphatic opponents of slaveholding, and helped develop a new form of protest by striving never to spend money in ways that might encourage slavery or other forms of iniquity. Drawing on the diaries of contemporaries, personal correspondence, the minutes of Quaker meetings, business and probate records, pamphlets, and other sources, John Woolman's Path to the Peaceable Kingdom shows that Woolman and his neighbors were far more engaged with the problems of inequality, trade, and warfare than anyone would know just from reading the Quaker's own writings. Although he is famous as an abolitionist, the end of slavery was only part of Woolman's project. Refusing to believe that the pursuit of self-interest could safely guide economic life, Woolman aimed for a miraculous global transformation: a universal disavowal of greed.